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David Guzik · Citado em PreceptAustin
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Guzik - This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it was manifested in a cloud. · This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22). · This is the cloud of glory that God spoke to Israel from (Exodus 16:10). · This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42). · This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10). · This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2). · This is the cloud of Ezekiel’s vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4). ·This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35). · This is the cloud present at the transfiguration of Jesus (Luke 9:34-35). · This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9). · This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7). F B
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Guzik - Solomon recognized that the temple was the fulfillment of God’s plan, more than David’s or Solomon’s. David and Solomon were human instruments, but the work was God’s. 1 Kings 8:21 "There I have set a place for the ark, in which is the covenant of the LORD, which He made with our fathers when He brought them from the land of Egypt." And I have: 1Ki 8:5,6 the covenant: 1Ki 8:9 Ex 34:28 De 9:9,11 31:26 Related Passages: 2 Chronicles 6:11+ “There I have set the ark in which is the covenant of the LORD, which He made with the sons of Israel.” THE ARK PLACED IN THE TEMPLE There I have set a place for the ark (aron) in which is the covenant (beriyth) of the LORD, which He made with our fathers when He brought them from the land of Egypt 1 Kings 8:22 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven. 2Ch 6:12 Ezr 9:5 Job 11:13 Ps 28:2 63:4 Isa 1:15 1Ti 2:8 stood before the altar: 1Ki 8:54 2Ki 11:14 23:3 2Ch 6:12,13-42 spread forth: Ex 9:29,33 Related Passages: Text in this color not in 1 Kings 8. 2 Chronicles 6:12-13+ Then he stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands. Now Solomon had made a bronze platform, five cubits long, five cubits wide and three cubits high, and had set it in the midst of the court; and he stood on it, knelt on his knees in the presence of all the assembly of Israel and spread out his hands toward heaven. Exodus 9:29+ Moses said to him, “As soon as I go out of the city, I will spread out my hands to the LORD; the thunder will cease and there will be hail no longer, that you may know that the earth is the LORD’S. Exodus 9:33+ So Moses went out of the city from Pharaoh, and spread out his hands to the LORD; and the thunder and the hail ceased, and rain no longer poured on the earth. Isaiah 1:15 “So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. 1 Kings 8:38 whatever prayer or supplication is made by any man or by all Thy people Israel, each knowing the affliction of his own heart, and spreading his hands toward this house; 1 Chronicles 6:12 Then he stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands. Ezra 9:5 But at the evening offering I arose from my humiliation, even with my garment and my robe torn, and I fell on my knees and stretched out my hands to the LORD my God; Job 11:13 But at the evening offering I arose from my humiliation, even with my garment and my robe torn, and I fell on my knees and stretched out my hands to the LORD my God; Psalm 143:6+ I stretch out my hands to Thee; My soul longs for Thee, as a parched land. Selah. THE PRAYER OF DEDICATION BEGINS 1 Kings 8:22-53 represents Solomon's prayer. Recall 1 Kings 8:1-11 described bringing the Ark to the Temple and 1 Kings 8:12-21 was Solomon's speech. Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven. The altar is the altar of sacrifice before the inner shrine. In the ancient near east, the usual posture for petitionary prayer was standing erect with raised hands (see above Ex 9.29; Isa 1.15). Even the pagans appealed to their non-gods standing erect with hands raised as seen in drawings from Assyria, and Egypt. Charles Wesley caught the significance of the lifting up of the hands when he wrote— Father, I stretch my hands to Thee, No other help I know; If Thou withdraw Thyself from me, Ah! whither shall I go?
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Guzik - Many modern people close their eyes, bow their head, and fold their hands as they pray; but the Old Testament tradition was to spread out the hands toward heaven in a gesture of surrender, openness, and ready reception. Believer's Study Bible - Remarkable theological insights into the nature of God mark the dedicatory prayer of Solomon, beginning in 1 Kin. 8:22, and distinguish him as not only a wise king but also a perceptive theologian: (1) God is a faithful God, keeping His covenants (v. 23); (2) God's immensity is such that even the heaven of heavens cannot contain Him (v. 27); (3) being omnipresent, God cannot be confined to Solomon's temple (vv. 27-30, 39, 43); (4) nevertheless, God may be expected to act in response to those who seek Him, especially those who approach the house uniquely called by His name (v. 29). In subsequent verses, Solomon proposed petitions which he desired God to answer, including the supplications of foreigners who would come to Jerusalem to seek God (vv. 41, 42).
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Guzik - It was important to recognize that though God had a special presence in the temple, He was far too great to be restricted to the temple. Brian Bell - Everywhere present w/His whole being - reminds us that we are encouraged in prayer no matter where we are. But also when it comes to worshipping Him, there really isn’t some special place to worship Him. Our human spirits are finite spirits, they are not now, nor ever will be capable of being in more than 1 place at 1 time. Only an infinite Spirit is capable of omnipresence. God is fully present in every place (called His immensity) - We believers in California enjoy the fulness of the presence of God while believers in Kiev enjoy that same presence. [This doesn’t have to do with His size, but His ability to be fully present everywhere] Thats why we can be certain of God’s undivided attention. Henry
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Guzik - Solomon asked God to incline His ear towards the king and the people when they prayed toward the temple. For this reason, many observant Jews still pray facing the direction of the site of the temple in Jerusalem. Donald Wiseman: Three different words for prayer are used: (i) Prayer (tepillah); intercession and prayer (vv. 19-30, 33, 35, 38, 42, 44-45, 48-49). (ii) Plea for mercy (teḥinnāh/techinnah) earnest prayer for help (vv. 45, 52), “entreaty” (JB; REB v.52), ‘supplication” (AV. REB). (iii) Cry (rinnah); ringing cry for joy or sorrow, petition (vv. 28, 52). (See 1 and 2 Kings: An Introduction and Commentary - Page 129) THOUGHT - Prayer...supplication...cry. Does this describe the way I pray to our Great, Gracious God? I confess that I fall far short of prayer in triplicate so to speak, My prayers being more like a squeak! (a little rhyme in time). Cry (07440) (rinnah) refers to a ringing cry, a strong raising of the voice that can be either a cry of fright or a cry of joy. glad shouting, joyful singing, crying out. It refers to the utterance and sound of a shout, a cry. It may be a sound or a cry to the Lord in supplication (1 Ki. 8:28; Jer. 7:16); a cry of warning or of instructions (1 Ki. 22:36); a cry of joy at the destruction of the wicked (Prov. 11:10; Isa. 14:7). The Lord Himself cries out over His people (Zeph. 3:17). Complete Biblical Library Derived from rānan, the noun rinnāh, which means a "loud outcry" or "shout," is absent from the Pentateuch, though it is much more common in later writings (especially Psalms and Isaiah). Rinnāh means a "ringing cry" or "shout," often consisting of an emotional outburst rather than articulate speech. The majority of uses refer to shouts of joy, but there are some verses where rinnāh denotes cries of supplication or entreaty. Like the corresponding verb, this noun can even refer to a cry of lamentation or moaning. The predominant use of rinnāh is to report an outburst of joy, often connected with singing. People are usually the ones who produce these shouts (Isa. 48:20). However, individuals are not the only ones who shout: nations are called on to shout and clap their hands in tribute to God (Ps. 47:1), and even the mountains sing with joy when God returns to set things right (Isa. 49:13; 55:12). God is almost always the object of the shout—the One Who is being praised, the Source of the joy (Ps. 107:22). A shout or song is a most natural response to God's saving work in a person's life (105:43). God can even perform a dramatic reversal of fortune, turning weeping into glad singing (Pss. 30:5; 126:2, 5). One intriguing passage reverses the usual order, picturing God as shouting with joy over his people (Zeph. 3:17). Rinnāh often appears in the context of battle to describe the shout of victory, particularly when the Lord is the Divine Warrior Who wins victories for his people (Ps. 118:15; Isa. 14:7; 48:20; 51:11; cf. v. 5). Interestingly enough, Jehoshaphat's army marched into battle singing and shouting victory cries, anticipating by faith the triumph that God had promised (2 Chr. 20:22). One variation of this use appears in Prov. 11:10, which presents joyful shouting as an appropriate response when the wicked who ruin a city are destroyed. Some passages use rinnāh in connection with the formal worship of the Lord at the Temple. In Ps. 42:4, the writer recalls his participation in glad shouts and singing with the multitudes at the house of God. Psalm 107:22 links the shouts with the sacrificial thank offerings. Several passages use the word to describe a person who cries out to the Lord to ask for help in times of distress. Solomon asked God to hear the cry of those who prayed toward the newly completed Temple (1 Ki. 8:28; 2 Chr. 6:19). Numerous Psalms plead with the Lord to hear the cry of the writer (Pss. 17:1; 61:1; 88:2; 119:169; 142:6). One of the saddest features of Judah's decline toward judgment was the divine instruction not to pray or lift up cries for Israel any longer, because God would no longer listen (Jer. 7:16; 11:14; 14:12). One passage employs rinnāh in the aftermath of a battle, but it was a time when King Ahab had been killed and Israel had been defeated. The subsequent cry of despair went throughout the camp: "Every man to his city, and every man to his own country" (1 Ki. 22:36). RINNAH - 33V - cry(12), joy(2), joyful shout(1), joyful shouting(9), joyful singing(1), rejoice(1), shout of joy(3), shouts of joy(3), singing(1). - 1 Ki. 8:28; 1 Ki. 22:36; 2 Chr. 6:19; 2 Chr. 20:22; Ps. 17:1; Ps. 30:5; Ps. 42:4; Ps. 47:1; Ps. 61:1; Ps. 88:2; Ps. 105:43; Ps. 106:44; Ps. 107:22; Ps. 118:15; Ps. 119:169; Ps. 126:2; Ps. 126:5; Ps. 126:6; Ps. 142:6; Prov. 11:10; Isa. 14:7; Isa. 35:10; Isa. 43:14; Isa. 44:23; Isa. 48:20; Isa. 49:13; Isa. 51:11; Isa. 54:1; Isa. 55:12; Jer. 7:16; Jer. 11:14; Jer. 14:12; Zeph. 3:17 1 Kings 8:29 that Your eyes may be open toward this house night and day, toward the place of which You have said, 'My name shall be there,' to listen to the prayer which Your servant shall pray toward this place. That thine: 1Ki 8:52 2Ki 19:16 2Ch 6:20,40 7:15 16:9 Ne 1:6 Ps 34:15 Da 9:18 My name: 1Ki 8:16,43: 1Ki 11:36 Ex 20:24 De 12:11 16:2,6 26:2 2Ki 21:4,7 23:27 2Ch 6:5,6,20 7:16 20:8 33:4,7 Ne 1:9 Joh 14:13,14 toward this place: or, in this place, Da 6:10 Related Passages: Psalm 11:4+ The LORD is in His holy temple; the LORD’S throne is in heaven; His eyes behold, His eyelids test the sons of men. Psalm 34:15+ The eyes of the LORD are toward the righteous And His ears are open to their cry. Psalm 101:6+ (OH THAT THIS VERSE WOULD BE OUR WARP AND WOOF!) My eyes shall be upon the faithful of the land, that they may dwell with me; He who walks in a blameless way is the one who will minister to me. Proverbs 15:3+ The eyes of the LORD are in every place, Watching the evil and the good. 2 Chronicles 16:9+ “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” That Your eyes may be open toward this house night and day, toward the place of which You have said, 'My Name shall be there,' to listen to the prayer (tepillah; Lxx - proseuche) which Your servant ('ebed; Lxx - doulos) shall pray (palal; Lxx - proseuchomai) toward this place - Solomon is using anthropomorphic language, for Yahweh does not have eyes like us (God is Spirit - Jn 4:24+; of course Jesus the God-Man had eyes - Jn 1:14+). Jews, understanding toward this house literally, prayed in the direction of Jerusalem. God had through the temple provided a place of contact between man and God, a way for sinful man to approach a holy God to have his sins forgiven, and to live in fellowship with him R. D. Patterson: v. 29 – The expression “have the eye fixed on” (NIV “open toward”) an object is a common and graphic way of signifying care and attentiveness (cf. Ps 31:22; 34:15; 101:6). This verse forms the core of the whole prayer. God had condescended to allow a temple to be built for his name (1Ki 5:5). He had by this means identified Himself with his people. This means that God had through the temple provided a place of contact between man and God, a way for sinful man to approach a holy God, to have his sins forgiven, and to live in fellowship with him. Solomon prayed that God might continue to acknowledge the temple and the one who comes to him by way of the temple as he had promised. (borrow Expositor's Bible Commentary page 84 )
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Guzik - The temple grounds were used as a place to verify and authorize oaths. When a dispute came down to one word against another, Solomon asked that the temple would be a place to properly swear by. Solomon asked the God who can see what man can’t – who knows the hidden heart of man – to enforce from heaven the oaths made at the temple. Rayburn The first instance is the case of a man who has wronged his neighbor or has been accused of doing so. The lack of evidence makes the resolution of the case in the normal way impossible. [Provan, 79] The oath is the oath required in the Law of Moses (Exodus 22:7-12) that the accused man swear to prove his innocence. Either way God is asked to vindicate the innocent and punish the guilty. Sins (02398) chata' means to miss the way, to fail; to err, to swerve from truth, to go wrong. The literal use describes an accurate shot by slingshot Jdg 20:16 - they could "not miss (chata')." Pr 19:2 conveys a related meaning of chata' in those versions that translate it as "miss the way." (Pr 19:2NIV) As Vine says "From this basic meaning comes the word’s chief usage to indicate moral failure toward both God and men, and certain results of such wrongs." When man sins he has missed the mark, the goal, or the way that God has set as standard. In an ironic use, the intensive (Piel) stem can mean "purified" or "to de-sin" and to to cleanse (Ex 29:36, David's request of God to purify him - Ps 51:7, Lxx = rhantizo = to sprinkle, figuratively = inward cleansing = "hearts sprinkled" - Heb 10:22; cf purify in Nu 8:21; 19:12,13, 20; 31:19, 20, 23). CHATA IN 1 KINGS - 1 Ki. 8:31; 1 Ki. 8:33; 1 Ki. 8:35; 1 Ki. 8:46; 1 Ki. 8:47; 1 Ki. 8:50 AND parallel passages in 2 Chr. 6:22; 2 Chr. 6:24; 2 Chr. 6:26; 2 Chr. 6:36; 2 Chr. 6:37; 2 Chr. 6:39; Jon Courson alliterates the seven situations in which only God's intervention would avert either individual or person disaster- Jon Courson's Application Commentary: Volume 1, Old ... - Page 981 (ED: NOTE EACH IS A NEGATIVE SITUATION, EACH CALLS FOR PRAYER, EACH ASKING GOD TO HEAR ["HEAR IN HEAVEN" = 1 Ki. 8:30; 1 Ki. 8:32; 1 Ki. 8:34; 1 Ki. 8:36; 1 Ki. 8:39; 1 Ki. 8:43; 1 Ki. 8:45] -- AS DESIGNATED BY THE WORD "THEN" - SEE 1Ki 8:32, 1Ki 8:34, 1Ki 8:36, 1Ki 8:39, 1Ki 8:45, 1Ki 8:49 = "hear their prayer") 1 Kings 8:31, 32 DOUBT. If a man was accused of a crime but there was no evidence against him, only God could rightly judge. 1 Kings 8:33, 34 DEFEAT. If the nation was defeated in battle, only God could bring them home. 1 Kings 8:35, 36 DROUGHT - Only God could send rain to replenish land that had dried up as a result of the rebellion of His people. 1 Kings 8:37-40 DESTRUCTION - When the people sin and experience pestilence, when they sin and experience drought, when they sin and are smitten by their enemies, when they call upon You, forgive them,” Solomon prayed, “for You know the hearts of men.” Only God knows the hearts of men. Only God sees the heart that turns to Him. This means when I forgive people, I must forgive them absolutely unconditionally because I don’t know their heart. I have found this to be wonderfully freeing because it means I don’t have to judge, analyze, or figure things out. Rather, I’m simply to love and forgive, confident that God will deal with the “heart” of the matter. 1 Kings 8:41–43 DENUNCIATION “When people of other nations come to the temple and turn their back on their heathen gods after hearing about the great things You’re doing, hear their prayers as well,” Solomon prayed. We see Jesus righteously angry in John 2 for there, in the temple, in the court of the Gentiles—which was as far into the temple a Gentile could go—merchants had set up tables to exchange money and to sell animals to sacrifice at exorbitant prices. As evidenced by Solomon’s prayer, the court of the Gentiles was to be a place Gentiles could be drawn to the true and living God. No wonder, then, that Jesus was incensed that what was to be a place of outreach and evangelism was nothing more than a business. We also are called to be salt and light. When we start turning inward, when we start losing our vision for reaching the lost and bringing the lost into a saving knowledge of Jesus Christ, it’s over. The church that turns inward will soon grow frustrated. A person who looks inward will soon grow discontent. We must commit ourselves before the Lord to reaching out to the world continually, that when people see us they will sense a loving community whose desire is to lead them into a fuller knowledge of God through Jesus Christ. Are you concerned about the lost? Solomon was. “Lord, when a stranger joins us, may You hear his prayer, and meet him in his place of need,” he prayed. 1 Kings 8:44, 45 - DEPLOYMENT If the nation went to battle in obedience to God’s instruction, only He could truly fight for them. 1 Kings 8:46–53 DEFECTION If the nation turned from truth to false worship that leads to captivity, only God could turn their hearts back to Him. QUESTION - What does the Bible say about keeping your vows / oaths ANSWER - There are about 30 biblical references to vows, most of which are from the Old Testament. The books of Leviticus and Numbers have several references to vows in relation to offerings and sacrifices. There were dire consequences for the Israelites who broke vows, especially vows to God. The story of Jephthah illustrates the foolishness of making vows without understanding the consequences. Before leading the Israelites into battle against the Ammonites, Jephthah—described as a mighty man of valor—made a rash vow that he would give to the Lord whoever first came out of doors to meet him if he returned home as the victor. When the Lord granted him victory, the one who came out to meet him was his daughter. Jephthah remembered his vow and offered her to the Lord (Judges 11:29–40). Whether or not Jephthah should have kept this vow is dealt with in another article. What this account shows is the foolishness of rash vows. Jesus taught concerning vows, “You have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No ,’ ‘No’; anything beyond this comes from the evil one” (Matthew 5:33–37). A little background information is helpful in understanding Jesus’ words here. The religious leaders of the day advocated keeping a vow if it was a public vow using God’s name; however, if the vow was made in the course of everyday conversation, referencing only “heaven” or “earth” or “Jerusalem,” it was not really binding. People had a loophole. They could lie or exaggerate in their conversations and lend themselves an air of credibility by saying, “I swear by heaven that this is true!” They could not be held to account because they did not specifically swear by God’s name and the vow was private. Jesus countered that idea. If you swear something, it had better be true, He says. In fact, all you need to say is “yes” or “no.” Your word should be good. There’s no need for overwrought expressions to bolster your case. Psalm 15:4 describes a righteous person as one “who keeps an oath even when it hurts, and does not change their mind.” Jesus’ teaching in Matthew 5 supports this biblical principle. Oaths are binding, even when spoken frivolously or privately as part of everyday conversation. A promise is a promise, and there is no loophole in God’s eyes to allow a person to renege on an oath. So, Jesus was not condemning all forms of promises, contracts, or agreements. Jesus was speaking of the kind of spontaneous vow made when a person says, “I cross my heart and hope to die” or “I swear on a stack of Bibles” or “I swear on my mother’s life.” Jesus warns against using those types of flippant oaths. His teaching in Matthew 5 is not meant to discourage careful, thought-out promises, such as wedding vows or a legal contract. The principle here is clear for Christians: be careful about making vows, either to the Lord or to one another. The fact that we are prone to errors in judgment means that we may make vows foolishly or out of immaturity. Further, the informal vows we make (“I swear by all the angels in heaven!”) are completely unnecessary. Our word is our bond. 1 Kings 8:32 then hear in heaven and act and judge Your servants, condemning the wicked by bringing his way on his own head and justifying the righteous by giving him according to his righteousness. hear : 1Ki 8:30 condemning: Ex 34:7 Nu 5:27 De 25:1 Pr 1:31 Isa 3:10,11 Eze 18:13,30 Ro 2:6-10 justifying: Ex 23:7 Pr 17:15 Isa 3:10 Eze 18:20 Ro 2:13 7:9 HEAR IN HEAVEN Then - When? Conditional request (see summary above) Hear in heaven (see summary above) and act and judge Your servants, condemning the wicked by bringing his way on his own head and justifying the righteous by giving him according to his righteousness - Solomon is using anthropomorphic language, for Yahweh does not have ears like us (God is Spirit - Jn 4:24+; of course Jesus the God-Man had ears - Jn 1:14+). He is appealing to God's attribute of perfect Justice. This is the first of 7 petitions to God (see summary above) each section involving a plea that God should “hear in heaven” (1 Ki. 8:30; 1 Ki. 8:32; 1 Ki. 8:34; 1 Ki. 8:36; 1 Ki. 8:39; 1 Ki. 8:43; 1 Ki. 8:45; cp 2 Chr. 6:27). The temple was not just a place of worship but also a place where judgments and divine intervention were sought. If the accused swore (1Ki 8:31) truthfully, God would vindicate him. If the oath (1Ki 8:31) was false, God would bring judgment upon him. Solomon acknowledges that justice ultimately belongs to God and that people were accountable to Him for their words and actions. This passage reiterates that God is a God of justice and righteous judgment for both the wicked and the righteous, giving each group appropriate payback for either disobedience or obedience. One is reminded of Paul's great words in Romans 2... But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6 Who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: 7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. 9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, 10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. (Ro 2:5-10+)
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Guzik - Solomon asked God to hear the prayers of a defeated, yet humble and penitent Israel. God answered this prayer of Solomon, and He forgives and restores His defeated people when they come in humble repentance. 1 Kings 8:35 "When the heavens are shut up and there is no rain, because they have sinned against You, and they pray toward this place and confess Your name and turn from their sin when You afflict them, heavens: 1Ki 17:1 Lev 26:19 De 11:17 28:12,23,24 2Sa 24:13 Jer 14:1-7 Eze 14:13 Mal 3:10 Lu 4:25 Rev 11:6 pray: 1Ki 8:33 2Ch 6:24-26 Ro 10:9 15:9 confess: 1Ki 8:29,30 Joe 1:13-20 2:15-17 and turn: 1Ki 8:33 Isa 1:15,16 9:13 Eze 18:30-32 Ho 14:1 Related Passages: Deuteronomy 28:23-24+ (CURSING FOR DISOBEDIENCE TO MOSAIC COVENANT) “The heaven which is over your head shall be bronze, and the earth which is under you, iron. 24 “The LORD will make the rain of your land powder and dust; from heaven it shall come down on you until you are destroyed. Deuteronomy 11:13-14+ (BLESSING FOR OBEDIENCE TO MOSAIC COVENANT) “It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul, 14 that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil. Ezekiel 18:30-32 “Therefore I will judge you, O house of Israel, each according to his conduct,” declares the Lord GOD. “Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. 31 “Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel? 32 “For I have no pleasure in the death of anyone who dies,” declares the Lord GOD. “Therefore, repent and live.” 2 Chronicles 6:26-27+ “When the heavens are shut up and there is no rain because they have sinned against You, and they pray toward this place and confess Your name, and turn from their sin when You afflict them; 27 then hear in heaven and forgive the sin of Your servants and Your people Israel, indeed, teach them the good way in which they should walk. And send rain on Your land which You have given to Your people for an inheritance. 2 Chronicles 7:14-16+ and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land. 15 “Now My eyes will be open and My ears attentive to the prayer offered in this place. 16 “For now I have chosen and consecrated this house that My name may be there forever, and My eyes and My heart will be there perpetually. (ED: Now read 2 Chron.7:16 again in relation to our bodies being the house/ the temple/the dwelling place of God.) DROUGHT IN THE LAND BECAUSE OF DROUGHT IN THE SOUL Some other titles might be - "The Cost of Turning Away" "When Sin Brings Silence from the Skies" "No Rain, No Mercy—Until Repentance" "Confession in the Midst of Drought" "A Cry for Rain, A Call for Grace" "When Judgment Falls, Seek the Lord" "Restoring the Land Through Repentance" "Mercy in the Midst of Judgment" "Rain Restored, Hearts Renewed" "From Dryness to Deliverance" "A Nation on Its Knees" "When the Land Suffers, the People Must Pray" "A Drought of Rain, A Call to Return" "The Withholding of Rain: A Call to Holiness" "Revival Begins with Repentance" When the heavens are shut up and there is no rain - See Courson's summary. This refers to drought due to divine discipline. In Deuteronomy 28:23-24, God warned Israel that disobedience would lead to the withholding of rain, which was crucial for survival in an agricultural society. Divine discipline is meant to correct, not destroy (cf Heb 12:5-11). James Smith - Thirsty. “When the Heaven is shut up, and there is no rain, because they have sinned against Thee” (2Chr 6:26). God had different ways of manifesting His displeasure at sin. In a spiritual sense Heaven is still shut up, so that no refreshing rain comes upon the soul of the disobedient and the backsliding. A silent and irresponsive Heaven is a fearful calamity to a thirsty soul, but this thirst is meant to bring us back in heart to the place of confession and blessing. “Then hear Thou, and forgive, … and send rain” (v. 27). The way to escape the horrors of a closed-up Heaven is to keep in “the good way” of the Lord. Abide in Him. If spiritual dearth has come, there is still in Christ provision for restoration and refreshing. “Look unto Me, and be ye saved.” Because they have sinned (chata'; Lxx - hamartano) against You, and they pray (palal; Lxx - proseuchomai) toward this place and confess Your name and turn from their sin when You afflict them, Sin disrupts the covenant between God and Israel. Drought was a way God disciplined His people to bring them to repentance (see Elijah’s time in 1 Kings 17:1). Israel’s relationship with God was conditional in terms of blessings and curses (Leviticus 26:1-46, Deuteronomy 28:1-68). Their unfaithfulness, especially through idolatry and injustice, would bring dire divine consequences. Confess Your Name would include acknowledging God’s sovereignty and faithfulness and recognizing that He alone has the power to forgive and restore. God’s justice is balanced with His mercy for He is always willing to forgive when repentance is genuine. THOUGHT - Are you currently experiencing a "spiritual drought?" This verse is for you! Repentance will bring the Spirit's "rain" to refresh the dryness of your soul. Psalm 119:25 describes a "dry soul" and God's prescription declaring says "My soul cleaves to the dust; Revive me according to Your word."
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Guzik - The temple was in Israel, but it was always intended to be a house of prayer for all nations (Isaiah 56:7). God wanted the court of the Gentiles to be a place where the nations could come and pray. The violation of this principle made Jesus angry. When He came to the temple and found the outer courts – the only place where the Gentile nations could come and pray – more like a swap meet than a house of prayer, He drove out the moneychangers and the merchants (Matthew 21:13). 1 Kings 8:44 "When Your people go out to battle against their enemy, by whatever way You shall send them, and they pray to the LORD toward the city which You have chosen and the house which I have built for Your name, go out to battle: De 20:1-4 31:3-6 Jos 1:2-5 2Ch 6:34 whithersoever: Nu 31:1-12 Jos 6:2-5 8:1,2 Jdg 1:1,2 4:6 6:14 1Sa 15:3,18 1Sa 30:8 2Sa 5:19,23 shall pray: 2Ch 14:9-12 18:31 20:6-13 32:20 toward the city: Heb. the way of the city, 1Ki 8:16 Ps 78:67-69 132:13,14 Da 9:17-19 Related Passages: 2 Chronicles 6:34+ “When Your people go out to battle against their enemies, by whatever way You shall send them, and they pray to You toward this city which You have chosen and the house which I have built for Your name, When Your people go out to battle against their enemy, by whatever way You shall send them, and they pray (palal; Lxx - proseuchomai) to the LORD toward the city which You have chosen and the house which I have built for Your name - Solomon's reign was one of peace, but the Spirit inspired this word "WHEN" (not IF). War would come to Israel after Solomon's reign. See Courson's summary Solomon prayed with the idea that God should answer the prayers for victory made in foreign lands towards the temple, but only when they battle as God sent them. This was not a blanket request for blessing on every military adventure. PRAY BEFORE THE BATTLE. —1 Kings 8:44–45 See 77 Irrefutable Truths of Prayer - Page 25 When Your people go out to battle against their enemy, wherever You send them, and when they pray to the LORD toward the city which You have chosen and the temple which I have built for Your name, then hear in heaven their prayer and their supplication, and maintain their cause. —1 Kings 8:44–45 Before Israel went into battle, Solomon prayed entreating God for victory. Before battling Jericho, the people of Israel marched, blew the trumpets and then shouted to the Lord. Before the battle of Jericho, God revealed to Joshua that the city was already his—the battle was already won! (Read Joshua 6:1–2) Before battling the Midianites, Gideon spoke with the Lord, built an altar of worship, and obeyed what God told him. Before battling Goliath, David declared that the battle belonged to the Lord. Before facing the Assyrians in battle, King Hezekiah prayed unto the Lord and the battle was won by God before any stone was cast or weapon thrown. Before facing the Ammonites and Moabites in battle, King Jehoshaphat and the people bowed before God, praised Him and stood still to see the salvation of the Lord (2 Chron. 20). Before facing the battle of Golgotha and triumphing over the enemies of death and sin on the cross, Jesus prayed in Gethsemane, “Thy will not mine be done.” Here’s the prayer key we need to understand: proactive prayer anticipates both the coming battle and the victory that God has already won. Be proactive not reactive. Our tendency in prayer is to be reactive instead of proactive. In the midst of the battle when the tide turns against us, then we cry out, “Oh God, save me.” Our problem is that we have entered the battle in our own strength and fought with our own weapons instead of fighting the battle God’s way with His weapons. “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (2 Cor. 10:4). Pray before the battle. Get the mind of the Lord for the battle. Ask God to maintain His cause and purpose for the battle. Rest in the truth that the battle is never against flesh and blood (Eph. 6). Remember that the enemy is never the other person but always the father of lies who seek to steal, kill and destroy (John 10:10). Spirit of God, Capture my attention before any battle. Keep my focus on you not the enemy. Reveal to me the device and wiles of the enemy. Release your power and might to win the victory. I praise you in advance for the victory! Amen. 1 Kings 8:45 then hear in heaven their prayer and their supplication, and maintain their cause. cause: Ge 18:25 Ps 9:4 Jer 5:28 Related Passages: 2 Chronicles 6:35+ then hear from heaven their prayer and their supplication, and maintain their cause. 2 Chronicles 6:39+ then hear from heaven, from Your dwelling place, their prayer and supplications, and maintain their cause and forgive Your people who have sinned against You. VINDICATE ISRAEL WHEN THEY PRAY Then hear in heaven (see summary above) their prayer (tepillah; Lxx - deesis) and their supplication (teḥinnāh/techinnah; Lxx - proseuche), and maintain their cause (accomplish their justice; Septuagint = ) - NET = "Vindicate them". See note for "maintain their cause." See Courson's summary Rayburn Again, no mention of the people’s sin, but of their need in the day of battle. All our problems and times of need are by no means the fruit of sins that we have committed. Sometimes life becomes difficult and we become needy in some way because we are doing the work of the Lord not because we are failing to do it. 1 Kings 8:46 "When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near; there is no man: 2Ch 6:36 Job 14:4 15:14-16 Ps 19:12 130:3 143:2 Pr 20:9 Ec 7:20 Isa 53:6 64:6 Ro 3:19 Ga 3:22 Jas 3:2 1Jn 1:8-10 to the land: Lev 26:34-39 De 4:26-27 28:36,64-68 29:28 2Ki 17:6,18,23 25:21 Da 9:7-14 Lu 21:24 Related Passages: 2 Chronicles 6:36+ “When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that they take them away captive to a land far off or near, JEHOVAH'S JUDGMENT FOR COVENANT DISOBEDIENCE When they sin (chata'; Lxx - hamartano) against You (for there is no man who does not sin (chata'; Lxx - hamartano)) and You are angry with them and deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near - See Courson's summary Notice first that sin is AGAINST a holy God (oh, how this pains me when willfully commit sins!) When Adam sinned "through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned" (Ro 5:12+) (Do we sin daily?) Second, notice God's reaction is anger at sin. Third, in this context, God disciplines Israel by delivering His "chosen people" over to a fierce and strong enemy (for the northern 10 tribes it was the Assyrians in 722 BC and for the southern 2 tribes, Judah and Benjamin, it was Babylon in 586 BC). This verse is a succinct Old Testament statement of the principle most clearly stated in Romans 3:23+ = "for all have sinned and fall short of the glory of God." Rob Salvato - Sin causes captivity –Forgiveness and Freedom are the Result when the Sinner runs to the Lord in Repentance. The Church is a place where Strife gets healed! The Defeated get built up and restored Those who are Dry get refreshed. Those who are Hungry get fed. Those who are Foreigners find a home and family. Those who are in the Battle find strength and a refuge. Those who are captives get set free. The one Condition for experiencing the Lord’s touch in those areas is confessing and repenting of sin. 1 Kings 8:47 if they take thought in the land where they have been taken captive, and repent and make supplication to You in the land of those who have taken them captive, saying, 'We have sinned and have committed iniquity, we have acted wickedly'; if they: Lev 26:40-45 De 4:29-31 30:1,2 2Ch 6:37 33:12,13 Eze 16:61,63 Eze 18:28 Hag 1:7 Lu 15:17 saying: Ezr 9:6,7 Ne 1:6-11 9:26-30 Ps 106:6 Isa 64:6-12 Da 9:5-11 Zec 12:10 committed iniquity: Job 33:27,28 Jer 31:18-20 Lu 15:18 Related Passages: 2 Chronicles 6:37+ if they take thought in the land where they are taken captive, and repent and make supplication to You in the land of their captivity, saying, ‘We have sinned, we have committed iniquity and have acted wickedly’; Deuteronomy 4:29-31+ “But from there (Dt 4:27-28) you will seek the LORD your God, and you will find Him if you search for Him with all your heart and all your soul. 30 “When you are in distress and all these things have come upon you, in the latter days (THE END OF THIS AGE) you will return to the LORD your God and listen to His voice (SEE Zechariah 13:8-9+, Romans 11:26-27+). 31 “For the LORD your God is a compassionate God; He will not fail you nor destroy you (NOTE: ISRAEL WILL BE DISCIPLINED BUT NOT DESTROYED BECAUSE HE IS A COVENANT KEEPING GOD!) nor forget the covenant with your fathers which He swore to them. SOLOMON'S REQUEST AND CONDITION if they take thought (Literally "bring back to their heart") in the land where they have been taken captive - This would be Assyria and Babylon. The statement "bring back to their heart" will result in confession ('We have sinned (chata'; Lxx - hamartano) and have committed iniquity, we have acted wickedly ) what is in their heart (their sin against Jehovah) for out of the mouth comes that which fills the heart! See Courson's summary And repent (shub/sub; Lxx- epistrepho = turn around) and make supplication (chanan; Lxx - deomai - ask for something pleadingly) to You in the land of those who have taken them captive, saying, 'We have sinned (chata'; Lxx - hamartano) and have committed iniquity, we have acted wickedly (rasha) - The desired effect of their discipline would be confession and repentance which in the next passage is associated with a wholehearted response. 1 Kings 8:48 if they return to You with all their heart and with all their soul in the land of their enemies who have taken them captive, and pray to You toward their land which You have given to their fathers, the city which You have chosen, and the house which I have built for Your name; return: De 4:29 6:5,6 Jdg 10:15,16 1Sa 7:3,4 Ne 1:9 Ps 119:2,10,145 Pr 23:26 Isa 55:6,7 Jer 3:10 24:7 29:12-14 Da 9:13 Ho 14:1,2 Ac 8:37 Ro 10:10 pray: 1Ki 8:29,30 Da 6:10 the city: 1Ki 8:44 Related Passages: 2 Chronicles 6:38+ if they return to You with all their heart and with all their soul in the land of their captivity, where they have been taken captive, and pray toward their land which You have given to their fathers and the city which You have chosen, and toward the house which I have built for Your name. CONDITIONS FOR RESTORATION if they return to You with all their heart and with all their soul in the land of their enemies who have taken them captive, and pray (palal; Lxx - proseuchomai) to You toward their land which You have given to their fathers, the city which You have chosen, and the house which I have built for Your name - Solomon appeals to God with an "if-then" prayer when Israel is taken into exile. The conditions for God to respond affirmatively include confession, repentance, wholehearted return to God and prayer to God. See Courson's summary 1 Kings 8:49 then hear their prayer and their supplication in heaven Your dwelling place, and maintain their cause, Then hear: 1Ki 8:30 cause: 1Ki 8:45 2Ki 19:19 Zec 1:15,16 Related Passages: 2 Chronicles 6:35+ then hear from heaven their prayer and their supplication, and maintain their cause. 2 Chronicles 6:39+ then hear from heaven, from Your dwelling place, their prayer and supplications, and maintain their cause and forgive Your people who have sinned against You. SOLOMON PLEADS FOR GOD TO HEAR ISRAEL'S PRAYER Then - This word marks the conclusion of the conditional statement. If the return and pray to Yahweh after being taken captive. See Courson's summary Hear their prayer (tepillah)(see summary above) and their supplication (teḥinnāh/techinnah) in heaven Your dwelling place - Solomon is praying God would hear their prayers emanating from a heart of brokenness and contrition (as described in the previous passages). Note even though in other passages Solomon speaks of the people praying toward the Temple, here he clearly recognizes God is not confined to the Temple and that His true dwelling place is heaven. And maintain their cause (mishpat/mispat) (Heb "and accomplish their justice" = idea is "vindicate them") - The Hebrew phrase translated as "maintain their cause" (וְעָשִׂ֥יתָ מִשְׁפָּטָ֖ם, wə‘āśîṯā mišpāṭām) carries the idea of vindicating them (declaring them righteous or restoring justice), defending their case (acting as their advocate in a legal or covenantal sense) and restoring them (bringing them back to favor and right standing before God). Ultimately, this prayer will be fully answered when Messiah returns as King of kings at the end of this age (Rev 19:11-21+) and "all Israel (all that repent and receive Yeshua as Redeemer) will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” (Ro 11:26+) Prayer (08605) tepillah from palal = to intervene, to interpose, to pray) describes the act of speaking to God, of making requests of Him. Request, petition. Often in the form of a plea "Hear my prayer" (Ps 4:1 - cp Ps 6:9, 39:12, 54:2, 55:1, 61:1, Da 9:17 - all of these uses are translated in Lxx with with proseuche the general word for prayer and is used only of prayer to God). The root verb palal conveys the idea of to cause another to intervene or arbitrate in one's case. And indeed this is exactly what we are often doing in prayer asking Him to intervene? ive Psalms are specifically referred to as a “prayer” in their superscription (Ps 17:1, 86:1, 90:1, 102:1, 142:1) and all are translated in the Lxx with proseuche. The idea that the Psalms are called "prayers" has led to the practice of "praying the psalms" as a devotional exercise. In Hab 3:1 tepillah is used as an introduction to the rest of the chapter, indicating that what followed was his prayer.Tepillah is occasionally paired with other words such as "cry" or "supplication" (1Ki 8:28, Ps 6:9, Da 9:3). Tepillah is paired with shawah meaning a cry (as for help) (Ps 39:12, Jer 7:16) In Ps 54:2 "the words of my mouth" are synonymous with "my prayer." In Ps 141:2 prayer is paired with "lifting of my hands." The first use of tepillah is in David's prayer of response to God's covenant with him (2Sa 7:27). At the dedication of the Temple, Solomon prays to God (1Ki 8:28-29, 38, and in 1Chr 6:19-20) and asks God to hear their prayer when His people go to battle or when they sin and return to Him (1Ki 8:45, 49) Jehovah told Solomon He had heard his prayer (1Ki 9:3). In 2Ki 20:5 He heard Hezekiah's prayer for healing. Wicked Manasseh was given a chance to repent, which he did in his prayer to God (2Chr 33:18-19). Nehemiah is well known as a man of prayer (Neh 1:6, 11) as was Job (Job 16:17). The most unusual location for a prayer was Jonah in the belly of a fish (Jonah 2:7). Daniel's prayer for God to end Judah's exile in Babylon was answered by the arrival of Gabriel the archangel who brought God's answer (Da 9:3, 17, 21). King Hezekiah was instructed to pray for the remnant that still survived (2Ki. 19:4); and in Jeremiah, the word is used to denote what not to do, i.e., do not pray with any plea or petition (Jer. 7:16). Supplication (08467) teḥinnāh/techinnah is a feminine noun derived from chānan meaning a request for favor, "to show favor," "to be gracious," techinnāh occurs twenty-five times in the OT, with the consistent meaning of "pleading" or "supplication" in prayer. The dominant use of the word is in Solomon's dedicatory prayer for the Temple. The request for favor is always directed toward God—with two exceptions when the request is made to the king (Jer. 37:20; 38:26). This seldom-used term occurred predominately in connection with Solomon's dedication of the Temple (1 Ki. 8:28, 30, 38, 45, 49, 52, 54; 2 Chr. 6:14-42). The same pattern of supplication directed toward God appears in the Psalms (Ps. 6:9; 55:1; 119:170) and in other passages (Jer. 36:7; 42:9; Dan. 9:20). There are, however, a few instances where petitions were presented to humans. Jeremiah used the word twice to describe a request made to the king of Judah (Jer. 37:20; 38:26), and he repeated it as he recounted a plea made by the Jewish remnant to him (Jer 42:2). Two passages use techinnāh to describe the grace or mercy which the petitioner receives as a result of the prayer. God showed grace to Israel (Ezra 9:8), but none to the Canaanites (Josh. 11:20). Teninnah - 25x/24v - grace(1), mercy(1), petition(4), supplication(18), supplications(1). Jos. 11:20; 1 Ki. 8:28; 1 Ki. 8:30; 1 Ki. 8:38; 1 Ki. 8:45; 1 Ki. 8:49; 1 Ki. 8:52; 1 Ki. 8:54; 1 Ki. 9:3; 2 Chr. 6:19; 2 Chr. 6:29; 2 Chr. 6:35; 2 Chr. 6:39; 2 Chr. 33:13; Ezr. 9:8; Ps. 6:9; Ps. 55:1; Ps. 119:170; Jer. 36:7; Jer. 37:20; Jer. 38:26; Jer. 42:2; Jer. 42:9; Dan. 9:20 1 Kings 8:50 and forgive Your people who have sinned against You and all their transgressions which they have transgressed against You, and make them objects of compassion before those who have taken them captive, that they may have compassion on them and give them: 2Ch 30:9 Ezr 7:6,27,28 Ne 1:11 2:4-8 Ps 106:46 Pr 16:7 Da 1:9,10 Ac 7:10 Related Passages: 2 Chronicles 30:9 “For if you return to the LORD, your brothers and your sons will find compassion before those who led them captive and will return to this land. For the LORD your God is gracious and compassionate, and will not turn His face away from you if you return to Him.” And forgive (salach; Lxx - be hileos - "be merciful") Your people who have sinned (chata'; Lxx - hamartano) against You and all their transgressions (pesha') which they have transgressed (pasha) against You, and make them objects of compassion (racham; Lxx - oiktirmos) before those who have taken them captive, that they may have compassion (racham; Lxx - oikteiro) on them See Courson's summary Note Solomon's repeated mention of their need for forgiveness (1 Ki 8:30, 34, 36, 39, 50). 1 Kings 8:51 (for they are Your people and Your inheritance which You have brought forth from Egypt, from the midst of the iron furnace), people: 1Ki 8:53 Ex 32:11,12 Nu 14:13-19 De 9:26-29 2Ch 6:39 Ne 1:10 Isa 63:16-18 64:9 Jer 51:19 furnace: De 4:20 Jer 11:4 Related Passages: Deuteronomy 9:26-29+ “I prayed to the LORD and said, ‘O Lord GOD, do not destroy Your people, even Your inheritance, whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand. 27‘Remember Your servants, Abraham, Isaac, and Jacob; do not look at the stubbornness of this people or at their wickedness or their sin. 28‘Otherwise the land from which You brought us may say, “Because the LORD was not able to bring them into the land which He had promised them and because He hated them He has brought them out to slay them in the wilderness.” 29‘Yet they are Your people, even Your inheritance, whom You have brought out by Your great power and Your outstretched arm.’ SOLOMON REMINDS GOD ISRAEL IS HIS INHERITANCE for they are Your people and Your inheritance (nachalah; Lxx - kleronomia) which You have brought forth from Egypt, from the midst of the iron furnace - Solomon appeals to God to have mercy on Israel, for they are His chosen people. The implication is that the pagans know they are His people and are watching what happens to them. Like Moses in Deuteronomy 9:26-29+, Solomon desires that God be glorified and not impugned or disparaged by the pagans. 1 Kings 8:52 that Your eyes may be open to the supplication of Your servant and to the supplication of Your people Israel, to listen to them whenever they call to You. That thine: 1Ki 8:29 2Ch 6:40 in all that: Ps 86:5 145:18 Related Passages: 2 Chronicles 6:40+ “Now, O my God, I pray, let Your eyes be open and Your ears attentive to the prayer offered in this place. That Your eyes (an anthropomorphism) may be open to the supplication (teḥinnāh/techinnah; Lxx - deesis) of Your servant and to the supplication (teḥinnāh/techinnah; Lxx - deesis), of Your people Israel, to listen to them whenever they call to You. See Courson's summary Warren
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Guzik - Ezra prayed on his knees (Ezra 9:5), the Psalmist called us to kneel (Psalm 95:6), Daniel prayed on his knees (Daniel 6:10), people came to Jesus kneeling (Matthew 17:14, Matthew 20:20, Mark 1:40), Stephen prayed on his knees (Acts 7:60), Peter prayed on his knees (Acts 9:40), Paul prayed on his knees (Acts 20:36, Ephesians 3:14), and other early Christians prayed on their knees (Acts 21:5). Most importantly, Jesus prayed on His knees (Luke 22:41). The Bible has enough prayer not on the knees to show us that it isn’t required, but it also has enough prayer on the knees to show us that it is good. Rayburn - The following “blessing” is not a benediction properly so called, nor is it entirely a prayer, but a mixture of thanksgiving to God, an expression of desire and a further prayer for his continued blessing, and a challenge to the people. Jon Courson -This is the first time in Scripture we see someone kneeling in prayer. While it is certainly the posture of the heart rather than the posture of the body that matters, I believe it is also true that the posture of the body often reflects the posture of the heart. Haven’t you found that when you’re really pressed, you naturally find yourself on your knees or face before the Lord? Solomon was so intense in the Spirit, so concerned about the petitions he was raising to the Lord that, although the normal posture of prayer at this time was to stand, he found himself inevitably on his knees with his hand’s lifted up, a telling insight regarding the posture of his heart. First Chronicles 7 tells us that, after he prayed this prayer, fire was sent from heaven to consume the sacrifices on the altar. This means Solomon literally prayed down fire from heaven. I believe one of the reasons for this was that there was an intensity, a burning within his own heart as he prayed. Oh, that God would give us the ability to pray down fire, that He would give us understanding so that we might be potent and powerful in our prayer lives as well. Jon Courson's Application Commentary: Volume 1, Old ... - Page 981 Charles Simeon - SOLOMON'S THANKSGIVING PRAYER 1 Kings 8:54-61 To men, Solomon might appear most glorious when seated on his throne, and surrounded by all his courtiers; but in the eyes of God he never was so glorious, as when he was leading the devotions of all his people, and imploring blessings on them from above. Neither actuated by ostentation, nor restrained by shame, he erected a stage or pulpit in the court of the temple near the altar, and there in the midst of all the congregation kneeled down upon his knees, and with his hands stretched out to Heaven poured forth his soul in the devoutest supplications. The prayer he uttered was of considerable length, and, as it should seem, the extemporaneous effusion of his own heart. How happy would it be, if all our kings were so disposed, or even if all the ministers of the sanctuary were alike earnest in their acknowledgment of God, and qualified to conduct from the abundance of their own hearts, the service of his sanctuary! After having offered to God his prayer and supplication, he rose from his knees to bless the people. By "blessing them," we are not to suppose that he pretended to have any fullness in himself, whereby to make them blessed; it is not in man, however great, to make others blessed; he can only ministerially declare what God has promised, or implore in their behalf the blessing of God upon them. This is what was done by the priests of old, Numbers 6:23-26, and this is what he did on this occasion. The words in which he blessed them contain, I. An address to God. This consisted of two parts: 1. A thanksgiving for mercies received. God had now fulfilled in its utmost extent the promises which he had given to Israel. "The whole land, from the river of Egypt to the river Euphrates, Genesis 15:18 with Deuteronomy 11:24," was under Solomon's dominion. The most perfect rest and peace prevailed throughout the whole empire, 1 Kings 5:4; and a place was now erected, on a spot chosen by God himself, for his worship and service, Deuteronomy 12:11. Of "all the promises which God had given by Moses, not one word had failed;" all was come to pass; and the whole nation enjoyed a state of unprecedented prosperity. For these things Solomon now "blessed the Lord," both in his own name, and in the name of all the people. Have we received such blessings from the Lord? Let us then bless him too. Have we a peaceable enjoyment of God's ordinances, and freedom from the assaults of open enemies? Have we union also and harmony among ourselves? Let us be thankful for these mercies; it is not every Church that enjoys them; nor can anything but the peculiar favor of Heaven continue them to us. But what if we have experienced an accomplishment of that promise of our Lord, "Come unto me, and I will give you rest?" What if we have obtained a victory over all our spiritual enemies, and are living in a sweet sense of God's love, and the habitual enjoyment of his presence? Shall not we bless the name of our God, yes, bless him too with all our faculties and all our powers? 2. A prayer for the continuance of God's mercies. The presence of God with them comprehended every blessing that Solomon could desire; and therefore Solomon entreated God "never to leave them nor forsake them, verse 57." This alone could "incline their hearts" to serve the Lord, verse 58; this alone could secure to them a complete enjoyment of their happiness, verse 59; this alone could enable them to glorify their God in the world, verse 60. And what can anyone desire more in your behalf? If "God is with you," and operates in you effectually for these ends and purposes, you are blessed, you must be blessed forever. On the contrary, "Woe be to them," says God, "when I depart from them! Hosea 9:12." Yes, if God departs, we shall have no more "inclination to walk in his ways," but shall surely "walk after the imagination of our own evil hearts;" we shall no more be able to "maintain our own cause" against our spiritual adversaries, but shall fall a prey to every lust; we shall no more constrain the world to admire "the exceeding grace of God in us," but shall rather cause them "to blaspheme his holy name. May God therefore bless you with his continued presence and his effectual grace! This address to God he concluded with, II. An exhortation to the people. Solomon would not dismiss the people without exhorting them to perform their duties to God, who had so loaded them with his richest benefits; he therefore besought them, 1. To be committed to the Lord. Absolute perfection is not to be attained in this world, Ecclesiastes 7:20; James 3:2. But there is a commitment which every Christian must attain: a commitment of desire, of purpose, and of endeavor. We should desire such a beauty in holiness as to long for the utmost possible attainment of it. We should desire to "be holy as God is holy," and "perfect as our Father who is in Heaven is perfect." At this too we should aim at: the great object of our lives should be to mortify everything that is contrary to God's will, and to get his law perfectly engraved upon our hearts. To be "cast into the very mold of the Gospel," and to be "renewed after the perfect image of our God in righteousness and true holiness," should be the ambition of our souls. After this also should we labor—never thinking that we have attained anything, while anything remains to be attained. This was the state of the Apostle Paul in Philippians 3:12-14, and must be the state of every one that would be approved by his God, Philippians 3:15. Is it thought by any, that, in requiring this, we require too much? I ask, For what has "God given us such exceeding great and precious promises," but that "by them we may be partakers of the divine nature, and escape the corruption that is in the world through lust, 2 Peter 1:4." I ask again, What is the use which God teaches us to make of his promises? Is it not to "cleanse ourselves by their means from all filthiness both of flesh and spirit, perfecting holiness in the fear of God, 2 Corinthians 7:1." I ask yet further, What is the desire which every pious minister will feel in behalf of his people; and to what will he endeavor, both in his private prayers and his public labors, to bring them? Is it not, "that they may stand perfect and complete in all the will of God? Colossians 4:12." Away then with all apprehensions that we require too much; we require only what God requires, and what every soul that shall ever be saved, must desire. In actual attainments there will, in spite of our utmost exertions, be much lacking; but in desire, purpose, and endeavor—we must be perfect, not willingly harboring the smallest imperfection, 1 Chronicles 28:9, but striving to "grow up into Christ in all things, as our living Head." 2. To preserve continually the frame they now possessed. The people now, as well as their king, were in a very devout and heavenly frame; there was nothing they would not now have done, or sacrificed, for the honor of their God. Solomon therefore says to them, "Be committed to the Lord, as at this day." Now there are times when every godly person has felt himself more especially alive to the concerns of eternity; he has been humbled in the dust under a sense of his own guilt and helplessness; he has been filled with admiration at the divine goodness to him; he has longed to have God ever with him, and to find all his happiness in the presence of his God. If such, then, has ever been our state, is there not the same reason that it should be so now? Does God deserve less at our hands, than he did at the period referred to? Why then do we not feel the same towards him? Perhaps we may be disposed to look back upon such seasons with delight; but we should rather look upon all other seasons with shame and sorrow. O labor, brethren, to preserve upon your minds those better feelings which you have at any time experienced; and, instead of declining from them, to get them revived and strengthened from day to day! Such is the blessing, which, were it at our disposal, we would bestow upon you; and such is the blessing which we entreat of God to confer on every one among you. J R Miller - The Temple Dedicated 1 Kings 8:54-63 The temple was seven and a half years in being built. It rose silently. The stones were dressed in the quarries and all the timbers were made ready in the shops, so that no ax or hammer was heard in its erection. Thousands of workmen were engaged in the construction of the temple. The building was magnificent, with its terraced courts, its marble cloisters; then within all this mass of splendor, the temple itself, rising above all, a pile of marble and gold. Then came the dedication. It was a great day. All that vast and costly building had been erected for a definite purpose. It was not to be a great place of meeting for the people, like a Christian cathedral, or a modern church. While the people came to the courts of the temple, none ever entered the temple itself, except the priests. The temple was built expressly to be the home of the ark of God. It would have had no meaning, but for that little wooden chest, with the golden lid, surmounted by the cherubim. So the first thing when the building was finished, was to carry the ark from its old dwelling place in the tabernacle, which Moses had made for it, to this new abiding place now prepared for it. We are to be temples of the Holy Spirit. Our lives, however beautiful, cultured, and worthy they may be, do not reach to their real glory or the divine purpose in their existence, until God is enshrined in them. This is the object of our creation and redemption. If we miss having God in us—we have failed in our highest purpose. A great sacrifice was offered. That was the way they worshiped God in those days. The offerings told of praise and rejoicing in the people's hearts. It was a great day, not only for the king who had built the temple—but for the people who had watched its rising. The offerings also spoke of the divine holiness, and of the atonement that must be made for sin. We know that there was no real spiritual efficacy in the sacrifices themselves, which were offered at that service. They had no power to put away sin. They did not cleanse the temple and make it fit to be God's dwelling place. The Lord did not draw near to the people because of the many animals offered up by them in sacrifice to Him. Yet these offerings had their meaning. They declared that "apart from shedding of blood—there is no remission of sin." We know, too, that they had another meaning—that they prefigured the great all-availing sacrifice, "the Lamb of God, who takes away the sin of the world." There came another day, a thousand years afterwards, when upon another hilltop close by, the Son of God offered Himself without spot to God as the Redeemer of the world. In His sacrifice, He actually opened the way to God for all who will come to Him. The sacrifices which Solomon and the people offered that day, had their fulfillment and their real meaning in Christ's sacrifice, when on Calvary He gave His life a ransom for many. After the offering, the ark of God was brought in and taken into its place in the inner sanctuary. This holy apartment was not open to the people. Indeed, no one of them was ever admitted, excepting the high priest. This was not meant to teach that men were really shut away from God; for God is merciful and has always welcomed sinners to Him. The exclusion of men from the Holy of holies, taught that God was holy and that sin could not dwell in His presence. It taught also that access to God can be had only through the Great High Priest. Heaven's gates are wide open—they are never shut; but we can enter only through Christ. "He is able to save to the uttermost all who draw near unto God through Him." "The cloud filled the house." This was the Lord actually taking possession of the house which had been built for His dwelling place. It was not an ordinary cloud at all, as we understand the use of the word, that filled the house that day—it was the sacred symbol of the divine presence. It was an expression of the wonderful condescension of God, that He should actually accept an earthly temple as a dwelling place. It showed His love for the people of our race. We understand, too, its remoter meaning. This coming of God into the temple—was the prefiguration of the Incarnation, when the Word was made flesh and tabernacled among us. Christ was the true temple. Thus God came down and dwelt with us in very truth. There is still another fulfillment which is to be realized only in the heavenly Jerusalem. This is pictured for us in the book of Revelation, where we read, "Behold, the tabernacle of God is with men, and He shall dwell with them, and they shall be His people, and God Himself shall be with them, and be their God." In another place in Revelation, we have a glimpse also of the same glory: "Therefore are they before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb that is in the midst of the throne shall be their Shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes." It was a wonderful prayer that the king offered that day at the dedication of the temple. He asked God to accept the house he had built, and make it His dwelling place. We have a temple to dedicate to the Lord. It is a great deal more wonderful building than the house Solomon erected. It is in our own heart! The king asked, "Will God indeed dwell on the earth?" We know that God wants to dwell on the earth, not in houses of marble and cedar and gold—but in human hearts. God has two homes, "I dwell in the high and holy place; with him also that is of a contrite and humble spirit." So we may have a home for God in our heart, which we can dedicate to Him, to be used by Him as a temple. If we have not yet dedicated it to Him, why should we not do so now? Then God will come into our heart. It is said of the king: "He arose from before the altar of the Lord, from kneeling . . . with his hands spread forth toward heaven." There are three things in Solomon's attitude in prayer which are suggestive. He prayed before the altar. The altar was the place of sacrifice, and sacrifice meant atonement. All our prayers should be made before the altar; that is, in dependence on the atonement of Christ. That is what we mean when we ask for blessings and favors for Christ's sake. To pray anywhere but "before the altar" is to pray at unopened doors. We must come in Christ's name, if we would gain access to the mercy-seat. "No one comes unto the Father—but by Me." The second thing to notice in Solomon's attitude, is his posture of kneeling. This indicated reverence, humility, submission. Kneeling is always a fit posture before God. He is infinitely greater than we are, and infinitely holy and good. Kneeling also implies submission. A conquered prince kneels to his conqueror, thus indicating surrender, the laying down of arms, and a full allegiance. Whatever may be the posture of our body in prayer, our hearts should always kneel before God. The third thing to mark in the king's praying, is the spreading of his hands forth toward heaven. Holding out the hands open and empty toward heaven, implies that we expect blessing from God and are ready to receive it. This, too, should be part of every true prayer—sense of need, confidence that God will give us what we desire, expectancy, emptiness to be filled. In the building of the temple, Solomon saw the fulfillment of a promise which God had made to Moses hundreds of years before. He praised God for this and testified that not one word of all His good promise had failed. We can say now just as confidently as the king did that day, that in all these centuries since, not one word of all God's good promise has failed any one of His people. No believer has ever leaned upon a divine promise—and had it give way under him. No one has ever trusted the Word of God—and had it fail of fulfillment. The most real and sure things in this world—are the Words of God. In every one of them, God's own almighty hand is gloved; we clutch them and find ourselves clutched by Divinity—out of whose clasp we never can fall, nor can anyone ever snatch us. We lean upon these Words, and find ourselves encircled and upborne by the everlasting arms! We pillow our heads in weariness or sorrow upon God's Words of love and comfort—and find ourselves drawn close to our Father's heart and held in His warm bosom and soothed by His tenderness, which is greater and gentler than a mother's. So all through life in every experience, we may trust the promises of God and commit all our interests to them, and not one of them ever will fail us. We may trust them, too, in death, and we shall find everything just as God has said—the divine presence in the dark valley, dying but going home, and absent from the body—being at home with the Lord. It is a fit prayer to be always on our lips—that God may incline our hearts unto Him, to walk in all His ways, to keep His commandments. Our hearts are prone to wander—and need divine keeping. Fenelon's prayer was: "Lord, take my heart—for I cannot give it to You; and when You have it, O, keep it—for I cannot keep it for You; and save me in spite of myself." God will never compel us to be good and obedient—but He will incline us, persuade us, draw us, help us. We need continually, therefore, to pray Him to throw over us—the mystic influence of His Holy Spirit, that we may desire holiness and may seek to walk in God's ways. Solomon asked that God might not forget his prayers, that they might be kept before Him day and night. Many prayers are for more than one answering. When a mother pleads for her child—she would have her petition kept before God day and night. She would have God keep His eye ever on her boy, wherever he may be, whatever his danger may be. It is a precious thought that we do not need to be always reminding God of our desires for our friends—but that our prayers stay before Him, are not filed away and forgotten, as are so many requests we make in places of power—but are always remembered. Even if sometimes we forget to pray, God does not forget, for He knows our love and our heart's wishes, and will do more for us—than we ask or think. Our prayers are kept in heaven. We are told that God keeps our tears in His bottle—that is, He remembers our sorrows, and our cries are sacred to Him! John Henry Jowett - THE PRAYER WHICH ENDS IN SACRIFICE 1 Kings 8:54,-66. AND that is the healthy order of all true worship. It begins in spacious supplication in which “the stranger” finds a place. Then there is a lavish consecration of self and substance. And then the wedding-bells begin to ring, and “the joy of the Lord is our strength!” “They went unto their tents joyful and glad of heart for all the goodness that the Lord had done.” But so many suppliants miss the middle term, and therefore the gladness is wanting. Supplication is not followed by consecration, and therefore there is no exultation. It is a fatal omission. When we are asking for “the gift of God” our request must be accompanied by the gift of ourselves to God. If we want the water we must offer the vessel. No gift of self, no bounty of God! No losing, no finding! “When the burnt offering began, the song of the Lord began.” “Take my life, and let it be Consecrated, Lord, to Thee.” 1 Kings 8:55 And he stood and blessed all the assembly of Israel with a loud voice, saying, blessed: 1Ki 8:14 Nu 6:23-26 2Sa 6:18 1Ch 16:2 SOLOMON'S BENEDICTION And he stood and blessed (barak; Lxx - eulogeo) all the assembly of Israel with a loud voice, saying - Notice that Solomon's mode of blessing the people was to bless their God. Solomon did not whisper these words but with a great cry, knowing our Great God Alone is deserving of such an exalted blessing. 1 Kings 8:56 "Blessed be the LORD, who has given rest to His people Israel, according to all that He promised; not one word has failed of all His good promise, which He promised through Moses His servant. Blessed be: 1Ki 8:15 given rest: De 3:20 Dt 12:10,12 Jos 21:44 2Ch 14:6 Heb 4:3-9 there: Jos 21:45 Jos 23:14,15 Lu 1:54-55,72-73 Lk 21:33 failed: 1Sa 3:19 2Ki 10:10 Related Passages: Deuteronomy 12:10+ “When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security (NOTE: REST IS A GIFT FROM GOD, REST IS CIRCULAR - FROM ENEMIES ALL AROUND, REST IS A LIFE LIVED WITH ASSURANCE OF SECURITY - FOR BELIEVERS ALL OF THIS IS REALIZED IN CHRIST JESUS! HALLELUJAH!) Hebrews 4:3-11+ (For we who have believed enter that rest, just as He has said, “AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST,” although His works were finished from the foundation of the world. 4 For He has said somewhere concerning the seventh day: “AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS”; 5 and again in this passage, “THEY SHALL NOT ENTER MY REST.” 6 Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience (EQUATES WITH DISBELIEF), 7 He again (THIS IS AMAZING GRACE) fixes a certain day, “Today,” saying through David after so long a time just as has been said before, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.” 8 For if Joshua had given them rest, He would not have spoken of another day after that. 9 So there remains a Sabbath rest for the people of God. 10 For the one who has entered His rest has himself also rested from his works, as God did from His. 11 Therefore let us be diligent to enter that rest (BY GRACE THROUGH FAITH - Eph 2:8-9+), so that no one will fall (ETERNALLY INTO THE ABYSS), through following the same example of disobedience. Joshua 21:45+ NOT ONE of the good promises which the LORD had made to the house of Israel failed; ALL came to pass. Joshua 23:14-15+ “Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that NOT ONE WORD of all the good words which the LORD your God spoke concerning you has failed; ALL have been fulfilled for you, NOT ONE f them has failed. 15 “It shall come about that just as ALL the good words which the LORD your God spoke to you have come upon you, so the LORD will bring upon you ALL the threats, until He has destroyed you from off this good land which the LORD your God has given you. Luke 21:33+ “Heaven and earth will pass away, but My words will not pass away. 2 Corinthians 1:20+ For as many as may be the promises of God, in Him (CHRIST) they are YES; wherefore also by Him is our AMEN to the glory of God through us. BLESSED REST FROM THE BLESSED GOD Blessed (barak) be the LORD, Who has given rest (menuchah; Lxx = katapausis) to His people Israel, according to all that He promised - Jehovah gives rest to His people just as He had promised (see Scriptures above). Ultimately that OT rest foreshadows and points to the One Who Alone is perfect Rest, Christ Jesus, personal faith in Him giving that person's soul eternal rest. (See great topic Rest in the Bible) For we who have believed enter that rest... Hebrews 4:3+ THOUGHT - Are you resting in Jesus today dear one? Or are you striving and straining (cf Ps 46:10+) for perishable things of this passing world (1Jn 2:17+), when you have in your possession every spiritual blessing in the heavenly places in Christ (Eph 1:3+)? May God's Spirit, renew our minds and stir our hope (not hope so, but hope sure) so that we can rest in the assurance that we each have an "an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for" (1Pe 1:4+). Not one word has failed of all His good promise, which He promised through Moses His servant - How many? NOT ONE WORD! The Great I Am is truly the great promise keeping God, which underscores His wonderful attribute of Faithfulness. (What does the Bible say about faithfulness?) We can trust Him with our souls today and forever. Amen! THOUGHT - This verse should be "tattooed" across our forehead (figuratively speaking of course), that it might guide and "guard your going out and our coming in from this time forth and forever." (Ps 121:8+) Blessed (01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) The Greek (Septuagint) translates barak in 1Ki 8:56 with eulogetos which is related to the verb eulogeo (from eú = good, well + logos = word. English = eulogize, eulogy = commendatory formal statement or set oration; high praise; to extol) means literally to a good word and so to speak a good word of , to speak well or favorably of someone (especially God - Lk 1:64, 1Cor 14:16) or some thing. To say something commendatory, to praise, to extol. Rest (resting place) (04496) menuchah means resting place, a settling down after movement or wandering and is used in several ways to denote places where peace, quiet, and trust are present. The Hebrew root signifies not only absence of movement but being settled in a particular place. It often refers to security (as would be provided in marriage). The related Hebrew word manoah is used in Ru 3:1+ (Ge 8:9) Hubbard adds menuchah "was used of the place where Yahweh and his ark permanently settled after its wanderings en route to Jerusalem from Philistine captivity (Ps. 132:8, 14; cf. 1 Chr. 22:9). It is a synonym for “the promised land,” the place of settlement for the wandering Israelites (Deut. 12:9; Ps. 95:11; cf. Gen. 49:15). It also means relief from enemies (1 K. 8:56) or from weariness (Isa. 28:12; Jer. 45:3). In essence, it connotes permanence, settlement, security, and freedom from anxiety after wandering, uncertainty, and pain. It is primarily something which only Yahweh gives. That is why Naomi seeks it from Yahweh. (See context in The Book of Ruth - NICOT or borrow The book of Ruth) Menuchah invariably conveys the idea of relief, for example David's thirst (He makes me lie down in green pastures; He leads me beside quiet waters. Ps. 23:2-note), fatigue (He who said to them, "Here is rest, give rest to the weary," And, "Here is repose," but they would not listen. Isa. 28:12), hostile nations ("Blessed be the LORD, who has given rest to His people Israel, according to all that He promised; not one word has failed of all His good promise, which He promised through Moses His servant. 1Ki 8:56), and sorrow ('You said, "Ah, woe is me! For the LORD has added sorrow to my pain; I am weary with my groaning and have found no rest."' Jer. 45:3). In the present context note that the rest is in the sphere of marriage, "in the home of another husband". John Henry Jowett - HE IS FAITHFUL! 1 Kings 8:54-61. "THERE hath not failed one word of all His good promise.” Supposing one word had failed, how then? If one golden promise had turned out to be counterfeit, how then? If the ground had yielded anywhere we should have been fearful and suspicious at every part of the road. If the bell of God’s fidelity had been broken anywhere the music would have been destroyed. But not one word has failed. The road has never given way in time of flood. Every bell of heaven is perfectly sound, and the music is full and glorious. “God is faithful, who also will do it.” “God is love,” and “love never faileth.” The lamp will not die out at the midnight. The fountain will not fail us in the wilderness. The consolations will not be wanting in the hour of our distresses. Love will have “all things ready.” “He has promised, and shall He not do it?” All the powers of heaven are pledged to the fulfilment of the smallest word of grace. We can never be deserted! “God cannot deny Himself.” Every word of His will unburden its treasure at the appointed hour, and I shall be rich with the strength of my God. 1 Kings 8:54–66 BLESSED BE THE LORD - Cyril Hocking - Day by Day Through the Old Testament SOLOMON, at the dedication of the Temple, opened by blessing and thanking God, 1 Kings 8:12–21, followed by prayer and supplication as he looked back over the past, 1 Kings 8:23–30, and forward to the future, 1 Kings 8:31–53, and closed with a great benediction, 1 Kings 8:54–60, exhortation, 1 Kings 8:61, and time of sacrifice and rejoicing, 1 Kings 8:62–66. “Blessed be the Lord”, 1 Kings 8:56. The chapter abounds with references to Him under six different tides, together with a frequent use of “the (my, thy) name”. Such an unfolding of Himself leads to praise. They enjoyed the Lord in His fullness. He is the giving God. He had given a son, 1 Kings 3:6; 5:5, wisdom, 1 Kings 3:5, 12; 4:29, riches, and honour to a unique degree, 1 Kings 3:13. Despite sin, He gave parts of the kingdom to respective rulers, 1 Kings 11:13, 36; 14:7; 16:2. He would give rain to the parched earth, 1 Kings 18:1, and even gave to the sinning Northern kingdom “a saviour”, 2 Kings 13:5. Here, He had “given rest to his people”, and freed from fear, and foes, they could at last enjoy their God-given inheritance; ct. Deut. 12:9–14. He is the faithful God. Israel’s God, and ours, is a speaking God. His ark is placed in the oracle, 1 Kings 8:6, for He is the God that speaks with His mouth, 1 Kings 8:15, cf. 1 Kings 8:20 (3), 1 Kings 8:24 (2), 1 Kings 8:26 (2), 1 Kings 8:53, the verb and noun also occurring four times in v. 56 (“promise(d)” here is the same word). He need not have made known “his good promise”, but such is His nature that He would have them (and us) live in the joy and encouragement of it before it materialized. Think of the magnitude of His bounty suggested by “all that he promised”, and “all his good promise”. Ponder His attention to minute detail suggested by “there hath not failed one word”. Everything here is conditional, “promised by the hand of Moses”, part of that old covenant closely associated with Moses’ prophetic history of the nation; see Lev. 26; Deut. 28. God has since provided something better, having its guarantee in “the blood of the new covenant”, the better covenant established on better promises. Blessed be the God and Father of our Lord Jesus Christ, who has given us a living hope, an inheritance in heaven, blessed us now with all spiritual blessings, and all that pertains to life and godliness, and precious promises. Donnie L. Martin excerpt from Spirit filled living - Folks, the Holy Spirit of God can’t give you direction, comfort, or insight through the Word of God if you choose not to believe it. But you can stand on the promises of the Bible with complete confidence, for not one of God’s promises has ever failed (1 Kings 8: 56). Here are just a few promises from God’s Word: A promise from God is a statement we can depend on with absolute confidence. Here are 12 promises for the Christian to claim. God’s presence — “I will never leave thee” (Heb. 13:5) God’s protection—“I am thy shield” (Gen. 15:1) God’s power — “I will strengthen thee” (Isa. 41:10) God’s provision—“I will help thee” (Isa. 41:10) God’s leading — “And when He putteth forth His own sheep, He goeth before them” (John 10:4) God’s purpose s— “I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil” (Jer. 20:11) God’s rest — “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28) God’s cleansing — “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9) God’s goodness — “No good thing will He withhold from them that walk uprightly” (Psalm 84:11) God’s faithfulness — “The Lord will not forsake His people for His great name’s sake” (1 Sam. 12:22) God’s guidance — “The meek will He guide” (Psalm 25:9) God’s wise plan — “All things work together for good to them that love God” (Rom. 8:28) 1 KINGS 8:54-618:54-61 "Blessed be the Lord… There has not failed one word of all His good promise" (1 Kings 8:56). A man who lived in northern Michigan went for a walk in a dense forest so immense that a person could easily get lost. When darkness began to settle in, he decided it was time to head home. He was used to being in the woods and had a keen sense of direction, so he didn't bother to look at his compass. After walking for a long time, however, he decided he'd better check to make sure he was going in the right direction. He was surprised when the compass indicated he was going west-not east as he had thought. But the man was so sure of his own sense of direction that he thought there must be something wrong with the compass. He was about to throw it away in disgust when the thought came to him: My compass has never lied to me yet-maybe I should believe it. The man eventually found his way out of the woods and arrived home safely because he trusted his compass and didn't rely on himself. The Bible always points the believer in the right direction. 1 Kings 8:56 8:56 A Promise Kept "Blessed be the Lord… There has not failed one word of all His good promise." --1 Kings 8:56 A close, longtime friend died after a 6-year battle with Alzheimer's disease. A few days after her death, my wife and I attended a wedding. As the bride and groom exchanged their vows, I pondered the whole matter of promising. It was beautiful to witness two excited young people in their twenties pledging their lives to each other. But it was profound to remember the faithfulness of our recently departed friend. She and her husband had kept their wedding vows for more than half a century, even when the final years were darkened by her memory loss and decline. Lewis Smedes wrote, "Some people still make promises and keep those they make. When they do, they help make life around them more stably human. Promise-keeping is a powerful means of grace in a time when people hardly depend on each other to remember and live by their word." Psalm 15 proclaims the qualities of the steadfast, God-honoring person who enjoys fellowship with our promise-keeping Lord (1 Kings 8:56). This individual keeps his promises even when it hurts (Ps. 15:4). Thinking It Over Are you a person whose word can always be trusted? What commitments have you made to your family, your spouse, your friends, your church, God? When you give your word, keep it. 1 KINGS 8:54-61 8:54-61 "Blessed be the Lord… There has not failed one word of all His good promise" (1 Kings 8:56). A man who lived in northern Michigan went for a walk in a dense forest so immense that a person could easily get lost. When darkness began to settle in, he decided it was time to head home. He was used to being in the woods and had a keen sense of direction, so he didn't bother to look at his compass. After walking for a long time, however, he decided he'd better check to make sure he was going in the right direction. He was surprised when the compass indicated he was going west-not east as he had thought. But the man was so sure of his own sense of direction that he thought there must be something wrong with the compass. He was about to throw it away in disgust when the thought came to him: My compass has never lied to me yet-maybe I should believe it. The man eventually found his way out of the woods and arrived home safely because he trusted his compass and didn't rely on himself. The Bible always points the believer in the right direction. The Faithful Promise James Smith, 1856 "Praise the Lord who has given rest to his people Israel, just as he promised. Not one word has failed of all the wonderful promises he gave through his servant Moses." 1 Kings 8:56 The magnificent temple was now finished. The people were assembled to dedicate it to God. Solomon, the happy monarch officiated on the occasion; he reviewed the past, he gazed with rapture on the present; he looked at the promises, he recognized their fulfillment; he turned witness for God, and in the fullness of his heart, exclaimed, "Not one word has failed of all His wonderful promises!" Beloved, let us imitate Solomon. Look back — look around. Compare what God has said — with what God has done; examine carefully, closely. What is the fact? You must say, "Not one word has failed of all His wonderful promises!" Here is an allusion to a fact. God had made promises — promises to Abraham, and to his descendants, the people of Israel, and now after a long series of years, these promises were recognized, acknowledged, and made good. Just so, God has made promises to us; great, glorious, precious promises. They are scattered over his Word, they are gathered up into Christ, they are confirmed to us by his death. There are promises that refer to the SOUL: promises of pardon, peace, strength, instruction, deliverance — in a word, promises of salvation; promises as various as the soul's needs — as vast as its desires — as durable as its existence. Promises which comprise all that it can require — and all God can confer. There are promises for the BODY. God has given us his Word that he will feed us, clothe us, and at length raise us from the dead in the likeness of the glorious body of his Son. He has not promised luxuries — but he has promised necessities. There are promises to meet all our CIRCUMSTANCES. Promises for times of prosperity — and promises for times of adversity; promises for times of sickness — and promises for times of health; promises for life — and promises for death. The promises of God embrace all of his people, anticipate all their needs, and provide for all their necessities. Let us now look at the text again — Here is a testimony borne. "Not one word has failed of all His wonderful promises!" God has kept his eye on his promises — he has not lost sight of tnem for one moment. Man may forget his promises — but God never will; they are as fresh in his memory today — as if he had only made them this morning. He has regulated his dealings with his people by his promises. His precepts are our rule; promises are his responsibility. He is every day making good his Word. In our darkest seasons, in our most trying times — he is but fulfilling his Word. Therefore, in looking back, we see with Solomon that he has exactly made good his Word. We have doubted, and, in so doing, have dishonored him, for what reason had we to doubt? Did he ever break his Word? Did he ever fail his people? Did he ever violate his promise? Never! "It is impossible for God to lie." Yet our doubts and fears go far to make God a liar. For this he will correct us. Because of this he often frowns upon us — but he will keep his Word notwithstanding; hence the Apostle says, "Though we believe not — yet he abides faithful, he cannot deny himself." Our doubts are very often our disgrace. We should look upon them as sinful, confess them before God as such — and seek pardon for them, as much as for any crime we commit. Satan has often suggested that the promises do not belong to us, and that God will not make them good in our experience; but Satan is a liar, and therefore not to be listened to or believed. We are directed to give him no place — but order him out of the house as soon as he comes in. We must resist him, steadfast in the faith; steadfastly believing what God has spoken and recorded in his Word, in opposition to all that Satan may suggest or say. Satan is the great enemy of our holiness and happiness; therefore as God sanctifies us, and makes us happy through his own Word, especially through his precious promises — he does all he can to make us disbelieve them. Sometimes he suggests that they are too great and too good to belong to such poor, base, and worthless worms as we are; as if anything was too good or too great for God to confer on us, for whom he has delivered up his own Son. Providence has frowned. True, providence seems often to work in order to try our faith in the promises. But we may rest assured of this, that the work of God's hand will never run counter to the Word of his grace. The promise is . . . the staff on which we are to lean, the compass by which we are to steer, the manna on which we are to live. Providences change — but promises are immutable; providences are intricate — but promises are plain. We cannot tell what a providence means, until we get to the end of it — but we can see the meaning of the promise at once. Though we have doubted, though Satan has suggested, though providence has frowned — yet God has kept his Word, and "Not one word has failed of all His wonderful promises!" Brother, let us witness for God. He calls to us, and says, "You are my witnesses." And are we not? Have we not proved him faithful? Have we not found his promises true? We have been in difficulties and dangers, we have been tempted and tried, we have doubted and feared, we have listened to Satan, and judged by appearances; but, notwithstanding, all the promises have been made good! We must say, with Paul, "Having obtained help from God — we continue unto this day." We have often broken our word — but our God has never broken his. Let us, therefore, not only witness for him — but give thanks unto him. All he asks of us for all the favors he confers on us — is to praise his name. Let us then unite heart and voice in praising and thanking the Lord. Having praised him for the past — let us ask of him more for the future. "He gives more grace." What he has already given us — is but a pledge of what he will give us; his promises are true this day — never more true. God is willing to make them good in our experience, he never was more willing. We know not what a day may bring forth — but let it bring forth what it will, the grace of Jesus will be sufficient for us, and we have his Word, that as our day — so shall our strength be. Jesus is saying to us at this moment, "Whatever you ask the Father in my name — he will give it to you. Ask, and you shall receive, that your joy may be full." Let us renew our confidence in God. Never, never had we so many reasons, or so much cause, to be confident in God as now. We have received so much mercy; he has answered so many prayers; he has kept his Word during so many years. Oh for confidence, strong confidence in God! May the Holy Spirit work it, both in the writer's and the reader's heart. Let us, in conclusion, consecrate ourselves afresh to the service of our God; he never has failed us, he never will. He has used us, he will use us still. Let us, then, seek grace that we may afresh consecrate our persons and powers, our time and our talents — all that we have, all that we are, and all that we can do — entirely and forever to the service of our God. If we think — let us think for God; if we eat — let us eat for God; if we give — let us give to God; if we speak — let us speak for God. Never were we under such powerful obligations as at present, to dedicate ourselves, and our all, to the service and praise of God. Witness for us then, O angels of God, you servants of Jesus — that we bear our testimony for God, that "Not one word has failed of all His wonderful promises" — and that from a sense of his great love to us, and unquestionable right in us — we dedicate ourselves body, soul, and spirit, to his service and praise forever! 1 Kings 8:57 "May the LORD our God be with us, as He was with our fathers; may He not leave us or forsake us, De 31:6,8 Jos 1:5,9 1Ch 28:9 2Ch 32:7-8 Ps 46:7,11 Isa 8:10 Isa 41:10 Mt 1:23 28:20 Ro 8:31 Heb 13:5 Related Passages: 1 Chronicles 28:9+ “As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever. (To forsake God is to make an active choice to in essence reject Him! There is no middle ground. Either we are for Him or against Him. Reject you forever is not easy to understand (IMO). I personally think Solomon was a saved man who got entangled in sin and backslid his way out of this life. ) Deuteronomy 31:6; 8+ “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you.” (31:8) “The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed.” Joshua 1:5; 9+ “No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. 1:9) “Have I not commanded you? Be strong and courageous! Do not tremble or be dismayed, for the LORD your God is with you wherever you go.” Hebrews 13:5+ Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,” A PRAYER FOR HIS PRESENCE May the LORD our God be with us, as He was with our fathers - Note the term of comparison (simile) which is calling on Yahweh to surround His people just as He surrounded, guided and protected the initial recipients of the Abrahamic Covenant. His Name is Immanuel, God with us! Forever! Amen! May He not leave ('azab; Lxx - egkataleipo) or forsake (natash; Lxx - apostrepho) us - A great request for Solomon and one sadly he did not fully realize, for when Solomon was older, his wives turned his heart away from God and in a sense God forsook him because the kingdom was divided. Ultimately, the Davidic Covenant (David's "throne will be established forever” 2Sa 7:16+) will be perfectly fulfilled in David's greater Son, Jesus Christ (Mt 1:1+). THOUGHT - The good, yea even great, news is God in Christ Jesus has affirmatively answered Solomon's prayer for the people of God, those who have personally placed their faith in Christ (Eph 2:8-9+). Hebrews 13:5+ (see above) has 5 negatives (ou me, oude ou me) in succession emphasizing the absolute impossibility that God will ever forsake His sons and daughters (2Co 6:18+). In short our soul is eternally secure, not because of our merit or good works, but because of the finished work of Christ (Jn 19:30+) as our Substitute. You are safe in the "Ark" Who is Christ and when the flood of His wrath comes in the great Day of the Lord, rest assured you will not be forsaken then or forever. Amen! Leave (forsake) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) Forsake (abandon)(05203) natash/natas means to abandon, to forsake, to leave alone. About 50% of the 40 uses convey the idea to forsake, reject leave alone. The idea is to cause a relationship or association to cease until there is the possibility of renewal. Things abandoned or forsaken - Of land that should be "forsaken" in the seventh year (Ex. 23:11), of Israel who abandoned God (Dt. 32:15), of Saul's father who forgot about the donkeys (1 Sa 10:2), of David who left his flock (1 Sa 17:20), of the psalmist who pleaded with God not abandon him (Ps. 27:9), of God abandoning His dwelling place at Shiloh (Ps 78:60), of abandoning a quarrel (Pr 17:14), of a mother's teaching which should not be forsaken (Pr 6:20). Natash means to not permit when Laban was not allowed to kiss his grandchildren good-bye (Ge 31:28). Ps 94:14 is good news for us who are prone to wander "For the LORD will not abandon His people, Nor will He forsake His inheritance." Prayer for the Divine Presence and Influence William Nicholson, 1862 "May the LORD our God be with us, as He was with our fathers. May He not leave us nor forsake us, that He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers!" 1 Kings 8:57-58 This chapter contains the sublime prayer of Solomon at the dedication of the temple. After which he proceeded to bless the people. He pronounced the blessing standing, as one having authority. It is beautiful, appropriate, and very impressive. It consists of a solemn and earnest appeal to God to manifest his presence, and continue it with Israel, as his chosen people. The same prayer is applicable to the Church now. Its necessities are great — nothing but the Divine presence can comfort and prosper her. Solomon's prayer embraced the Divine presence — its continuance — its influence. I. The Realization of the Divine Presence: "The Lord our God is with us." He does not mean the essential presence of God, Jeremiah 23:24; Psalm 139:7. It is God's gracious presence. He is present with his people, in a way in which he is present with no other. The judge on the bench is present with the criminal at the bar; but in his own house he is present us a father with his family. What a difference between the two! God in his nature and essence is as near that wicked man, as he is near the righteous man, as near to his enemies as his friends — but how great the difference! God is graciously present with his people as their Father. He is present with them by the operations of his grace and Spirit. See Psalm 5:11. God is in the sanctified soul as in his holy temple, 1 Corinthians 3:16. He is with them because he takes a particular interest in them — he delights in them. Beautifully expressed, Isaiah 62:3, 4. There is, 1. His guiding presence. It is not in man to direct his steps. God has promised to guide. Psalm 25:9; 143:10. And Asaph says, Psalm 73:23, 24. 2. His protecting and defending presence. Genesis 17:1; Psalm 5:11; 20:1; 7:l0; 59:9, 16, 17; 46, Isaiah 54:10, 17. 3. His strengthening presence. Isaiah 41:10; Psalm 84:11; Isaiah 40:29. 4. His comforting presence, John 14:16-18. He communes with them, 1 John 1:3. This they enjoy in prayer — in ordinances — in solitude- -in affliction — in death. Psalm 23:4. God has ever been present with his people. "As he was with our fathers." See how he guided Israel, Exodus 13:21; Deuteronomy 32:10; Numbers 23:21-23. II. The Continuance of the Divine Presence. "Let him not leave us nor forsake us." Hence the presence of God is essential your comfort, strength, happiness, and the consummation of salvation. Therefore leave us not, 1. To our own wisdom — or we shall fall into error and darkness. 2. To our own strength — for we are weak, and shall stumble, and fall, and perish. 3. Leave us not without your Holy Spirit. Let not our sins chase away the Holy One from our hearts. "Uphold us by your free Spirit." If we have not the Divine presence, no earthly object can make up the deficiency. Neither wealth, honor, friends, etc. If we have it not, then perdition is our prospect. III. The Influence of the Divine Presence. "That He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments." The language is expressive, 1. Of love. The heart is inclined to God. As the heart of a child to a parent. This must be the effect of the Divine presence. The more we feel of it, the more will our hearts be inclined to him. Without the heart in it, religion will avail us nothing. 2. Obedience. "To walk in all his way." "This is the love of God, that we keep his commandments." Faith has works; without them, it is dead. The ways of God are holy, safe, pleasant — and the heart of a Christian is inclined to them. He desires to walk as Christ walked. 3. Fidelity. "Keep his commandments," etc. Not merely to obey his statutes, etc., for a season — but to keep them perpetually. Love the truth, the precepts, the promises, the ordinances, and hold them fast. Your fathers observed them. So do you. Maintain your faith — maintain your obedience — maintain your hope. 1 Kings 8:58 that He may incline our hearts to Himself, to walk in all His ways and to keep His commandments and His statutes and His ordinances, which He commanded our fathers. incline: Ps 110:3 119:36 Song 1:4 Jer 31:33 Eze 36:26,27 Php 2:13 Heb 13:21 his commandments: De 4:1,45 6:1 A PRAYER FOR HEARTS THAT WALK RIGHTEOUSLY & OBEY WILLINGLY that He may incline our hearts to Himself - Solomon is praying in effect that our fallen flesh would be overwhelmed by God's grace to move and motivate us to seek first His kingdom and His righteousness. THOUGHT - This verse is a great passage to turn into a petition to God confident that He will answer because of the truth in 1Jn 5:14-15+. I would add two other inclination passages... Ps 119:36+ - Incline my heart to Your testimonies And not to dishonest gain. Ps 141:4+ - Do not incline my heart to any evil thing, To practice deeds of wickedness With men who do iniquity; And do not let me eat of their delicacies. to walk in all His ways - If the heart is inclined to Jehovah, the steps will be inclined to follow Him. Solomon is asking God to give His people a lifestyle that is "all in" for God and His ways. What comes out of our mouth is what fills our heart and what motivates our walk is also what fills our heart! And to keep His commandments and His statutes and His ordinances which He commanded our fathers - Solomon's ultimate desire is with hearts fixed on Him and steps taken for Him, we would be obedient to Him in all His good law, even as He spoke to Abraham, Isaac and Jacob. Ultimately the ability to keep His law calls for hearts that are circumcised, a "spiritual surgery" which only God's Spirit can carry out (Dt 10:16+, Dt 30:6+). See Circumcision of the Heart. Fallen flesh cannot if left to itself incline, walk or keep! This is only possible by a supernatural work of God's Spirit (Jn 3:3+). There is simply no "Plan B" as they say! I would therefore submit that Solomon is asking in essence for Yahweh to save the people, to give them circumcised hearts, even as Paul taught declaring "For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." (Ro 2:28-29+, cf Col 2:11-12+). 1 Kings 8:59 "And may these words of mine, with which I have made supplication before the LORD, be near to the LORD our God day and night, that He may maintain the cause of His servant and the cause of His people Israel, as each day requires, KJV 1 Kings 8:59 And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: BGT 1 Kings 8:59 καὶ ἔστωσαν οἱ λόγοι οὗτοι οὓς δεδέημαι ἐνώπιον κυρίου θεοῦ ἡμῶν ἐγγίζοντες πρὸς κύριον θεὸν ἡμῶν ἡμέρας καὶ νυκτὸς τοῦ ποιεῖν τὸ δικαίωμα τοῦ δούλου σου καὶ τὸ δικαίωμα λαοῦ σου Ισραηλ ῥῆμα ἡμέρας ἐν ἡμέρᾳ αὐτοῦ LXE 1 Kings 8:59 And let these words, which I have prayed before the Lord our God, be near to the Lord our God day and night, to maintain the cause of thy servant, and the cause of thy people Israel for ever. NET 1 Kings 8:59 May the LORD our God be constantly aware of these requests of mine I have presented to him, so that he might vindicate his servant and his people Israel as the need arises. CSB 1 Kings 8:59 May my words I have made my petition with before the LORD be near the LORD our God day and night, so that He may uphold His servant's cause and the cause of His people Israel, as each day requires, ESV 1 Kings 8:59 Let these words of mine, with which I have pleaded before the LORD, be near to the LORD our God day and night, and may he maintain the cause of his servant and the cause of his people Israel, as each day requires, NIV 1 Kings 8:59 And may these words of mine, which I have prayed before the LORD, be near to the LORD our God day and night, that he may uphold the cause of his servant and the cause of his people Israel according to each day's need, NLT 1 Kings 8:59 And may these words that I have prayed in the presence of the LORD be before him constantly, day and night, so that the LORD our God may give justice to me and to his people Israel, according to each day's needs. NRS 1 Kings 8:59 Let these words of mine, with which I pleaded before the LORD, be near to the LORD our God day and night, and may he maintain the cause of his servant and the cause of his people Israel, as each day requires; NJB 1 Kings 8:59 May these words of mine, of my entreaty before Yahweh, be present with Yahweh our God day and night, that he may uphold the cause of his servant and the cause of Israel his people, as each day requires, NAB 1 Kings 8:59 May this prayer I have offered to the LORD, our God, be present to him day and night, that he may uphold the cause of his servant and of his people Israel as each day requires, YLT 1 Kings 8:59 and these my words with which I have made supplication before Jehovah, are near unto Jehovah our God by day and by night, to maintain the cause of His servant, and the cause of His people Israel, the matter of a day in its day; let these my words: This and the following verse are a sort of supplement to the prayer; and there is an important addition to this prayer in 2 Ch 6:41, 42, apparently taken from one of the Psalms. nigh: Ps 102:1,2 141:2 Joh 17:9,20-24 1Jn 2:2 at all times: Heb. the thing of a day in his day, Lu 11:3 as the matter: De 33:25 Related Passages: 2 Chronicles 6:35+ then hear from heaven their prayer and their supplication, and maintain their cause. 2 Chronicles 6:39+ then hear from heaven, from Your dwelling place, their prayer and supplications, and maintain their cause and forgive Your people who have sinned against You. A PRAYER FOR SPIRITUAL MAINTENANCE And may these words of mine, with which I have made supplication (chanan) before the LORD, be near to the LORD our God day and night - This is a fascinating request for the prayers to continually be before Yahweh. In a sense our prayers are continually before Him because John tells us that "the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God." (Revelation 8:3-4+) That - Solomon's purpose clause. It explains the purpose of supplications continually before the throne of grace. He may maintain the cause of His servant and the cause of His people Israel, as each day requires - I love the last phrase as each day requires! Indeed every day requires God to maintain the cause of His servants! In Him we live and move and have our being (Acts 17:28KJV+)! But while God did keep His end with Solomon, when Solomon began to backslide, God did not maintain his cause but disciplined him by dividing the Kingdom. Supplication (pity)(02603) chanan is verb meaning to be gracious toward, to favor, to have mercy on. Generally implies extending "favor" neither expected nor deserved. It is the heartfelt response by someone who has something to give to one who has a need. It reflects the action from a superior to an inferior who has no real claim for gracious treatment. The verb is used in social or secular contexts as well as theological ones. It often has the sense of showing kindness to the poor and needy. F B
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Guzik - Solomon again shows the often-neglected missionary impulse God wanted in Israel. Blessing to Israel wasn’t meant to end with Israel; God wanted to bless the world through Israel. Rayburn - As before in 1 Kings 8:43, the concern is that through Israel all the world might know the Lord God. This is about as close to a great commission as one finds in the OT and it is something and utterly unlike anything else in the religious teaching of the ANE! Know (03045) yada means to know, to learn, to perceive, to discern, to experience, to confess, to consider, to know people relationally, to know how, to be skillful, to be made known, to make oneself known, to make to known. As noted below in several examples, the Septuagint translates yada often with the Greek verb ginosko, which conveys the sense of to know by experience and/or to know intimately (as used in Mt 1:25KJV+ and ESV which says Joseph "knew her not" which the NAS paraphrases "kept her a virgin"). And many of the uses of yada also have this experiential emphasis as with the Greek ginosko. Yada is often used in Scripture in a protective sense and refers to God’s providential care and love, which includes the eternal security of believers and His divine provision. It means that God looks out for the righteous as in (Ps 1:6) which says "For the LORD knows (Lxx = ginosko) the way of the righteous, But the way of the wicked will perish (Hebrew = abad; Lxx = apollumi - not loss of being but of well being - see a study of eternal punishment)". Ps 9:10 says "those who know (yada; Lxx = ginosko) Your name will put their trust in You, For You, O LORD, have not forsaken those who seek You." Ps 16:11 says "You will make known (Lxx = ginosko) to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever." In a great prayer for all of us to pray David prayed "Make me know Your ways, O LORD; Teach me Your paths." (Ps 25:4, cf Ps 39:4). In Ps 32:5 David "acknowledged" (yada) his to God. And one of favorite (well, not always) prayers to pray is Ps 139:23-24 "Search me, O God, and know my heart; Try me and know my anxious thoughts; 24 And see if there be any hurtful way in me, And lead me in the everlasting way." A great proverbial promise is found in Pr 1:23-note "Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you." In Pr 3:6 we read "In all your ways acknowledge Him, And He will make your paths straight." Solomon uses yada three times in Eccl 1:17 "And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind." David has a great response to Solomon's frustration of "striving after the wind," writing ""Cease striving and know (Lxx = ginosko in aorist imperative = do this now! Do not delay!) that I am God; I will be exalted among the nations, I will be exalted in the earth." The antidote for restless, anxious, futile striving after the things of this world is to know the One Who is out of this world! In Da 11:32-note there is a great promise for those who live in the end times (THAT'S YOU AND ME BELOVED!) - By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength and take action." And take heart in the truth in Nah 1:7 "The LORD is good, A stronghold in the day of trouble, And He knows those who take refuge in Him." (cf similar idea in Ps 1:6). And then the glorious prophetic promise for all believers in Hab 2:14 “For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea." The first OT use of yada was by Satan the great deceiver using it twice in Ge 3:5 to ensnare Eve declaring "For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” Sadly the next use is Ge 3:7 when "they knew that they were naked." And also sadly Satan's "prophecy" proved true when in Ge 3:22 the LORD God said "Behold, the man has become like one of Us, knowing good and evil...." Yada is a word of intimacy and in fact speaks in some contexts of a man "knowing" a woman as in Ge 4:1KJV "Adam knew (had relations with) his wife Eve." (cf Ge 4:25, Jdg 11:39, 19:25, 21:11, 12) Gilbrant has an interesting comment about yada in these uses of intimacy between a man and a woman writing "The experiential emphasis of the Hebrew word for knowing is seen further in Gen. 4:1 and several other places in the Scriptures where it refers to sexual intercourse. This is intended by God to be the ultimate human experience of intimacy between a man and a woman, and thus the deepest "knowing" of another person." 1 Kings 8:61 "Let your heart therefore be wholly devoted to the LORD our God, to walk in His statutes and to keep His commandments, as at this day." be wholly devoted to the LORD our God: 1Ki 11:4 15:3,14 Ge 17:1 De 18:13 2Ki 20:3 1Ch 28:9 Job 1:1,8 Ps 37:37 2Co 7:1 Php 3:12-16 Related Passages: Mark 12:29-31+ (NT EQUIVALENT OF SOLOMON'S CHARGE TO ISRAEL) Jesus answered, “The foremost is, ‘HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; 30 AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.’ 31 “The second is this, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’ There is no other commandment greater than these.” CALL TO WHOLEHEARTED DEVOTION & OBEDIENCE Let your heart (lebab; Lxx = kardia) therefore be wholly devoted (shalem; Lxx = teleios = attain the end/purpose as in Jas 1:4+) to the LORD our God - In the Lxx this is a charge in the present imperative, a command which is impossible to keep without relying on the Holy Spirit to give the desire and power to obey. It follows by implication that the Holy Spirit clearly had to have been active in the lives Old Testament believers. The fallen flesh of OT believers could never consistently have walked in God's statutes and kept His commandments without the supernatural provision of the Holy Spirit (and neither can we dear NT believer!) This has to be one of the saddest sentences ever uttered by Solomon, for in the very thing he charges the people, he fails at and falls short of! In 1Ki 11:4+ we read "when Solomon was old, his wives turned his heart away after other gods; and his heart was not wholly devoted (shalem; Lxx = teleios = attain the end/purpose as in Jas 1:4+) to the LORD his God, as the heart of David his father had been." THOUGHT - Oh, how important it is for older saints to beware and not fall into sin like Solomon did as he got older. As Solomon himself warned "Watch over your heart with all diligence, For from it flow the springs of life." (Pr 4:23+) Solomon failed and the result was "death" of the united Kingdom of Israel! Dear God, enable us to hold fast to the end, not wavering to the left or the right but continually fixing our eyes on Jesus. Amen To walk in His statutes and to keep His commandments, as at this day - Notice the link between wholehearted devotion and obedience (walk...keep). THOUGHT- One cannot say they are wholly devoted to God if they continually disobey. And conversely, one cannot whole heartedly obey if one is not wholeheartedly devoted to God! Wholly devoted (08003) shalem is an adjective which describes something that is full, whole, made ready, perfected, complete. Shalem is occasionally used to mean safe or unharmed (Ge 33:18). As noted above in the discussion of Shalom, the Hebrew root sh-l-m implies completion, fulfillment, an entering into a state of wholeness and unity. Shalem describes iniquity which was not full or complete (Ge 15:16), stones which were whole (uncut) (Dt 27:6, Josh 8:31), stones that were whole or finished (for the Temple 1Ki 6:7), a weight that is full (Dt 25:15, Pr 11:1), wages that were full (abounding) (Ru 2:12), a heart that was whole (wholly devoted, complete, perfect - 1Ki 8:61, the antithesis = 1Ki 11:4), an army at full strength (Nah 1:12), a population, as entire or whole (taken captive) (Amos 1:6, 9), of hearts that were whole or undivided, wholly centered on the Lord Beloved, considering that there are 14 uses (>50%) of the adjective shalem in passages dealing with the heart (the "control center" of a our being - see kardia) it would behoove each of us to read over these Scriptures (see list below) prayerfully pondering (meditating) in our own heart (doing a spiritual checkup as to our "heart condition") how we are relating to the LORD God Almighty. Is the condition of our heart one of "shalem" toward God? If the Spirit convicts us of sin (missing the mark of God's will for our life), then may He also strengthen us in our inner man with the will ("want to") and the power (Php 2:13+) so that we may be enabled to repent and return to Jehovah and experience the times of refreshing found only in our Lord Jesus Christ. Amen. SHALEM - 27V - blameless(1), complete(1), completed(1), completely(1), entire(2), friendly(1), full(4), just(1), perfect(2), prepared(1), safely(1), uncut(2), whole(5), wholeheartedly*(1), wholly devoted(4). Gen. 15:16; Gen. 33:18; Gen. 34:21; Deut. 25:15; Deut. 27:6; Jos. 8:31; Ruth 2:12; 1 Ki. 6:7; 1 Ki. 8:61; 1 Ki. 11:4; 1 Ki. 15:3; 1 Ki. 15:14; 2 Ki. 20:3; 1 Chr. 12:38; 1 Chr. 28:9; 1 Chr. 29:9; 1 Chr. 29:19; 2 Chr. 8:16; 2 Chr. 15:17; 2 Chr. 16:9; 2 Chr. 19:9; 2 Chr. 25:2; Prov. 11:1; Isa. 38:3; Amos 1:6; Amos 1:9; Nah. 1:12 2 Chronicles 16:9 (SEE COMMENTARY) “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” QUESTION - What does it mean to be devout? ANSWER - To be devout simply means to be deeply dedicated to a belief or cause. Many people are obsessed with, follow closely, or are devout followers of sports teams, political figures, environmental causes, or other lifestyles and beliefs. While being devoted to certain causes may impact the world, what ultimately matters is if a person is devoted to Jesus. The Bible teaches that we should be devout followers of the Lord Jesus. The chief commitment of our lives should be to God. Jesus said, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment” (Matthew 22:37–38). Since God the Father sent the Son and glorifies Him, a commitment to God requires a commitment to the Son (John 5:38; 8:54; 14:6). Those who do not follow Jesus wholeheartedly are devoting themselves to something else and are thereby rejecting God. We are warned in Matthew 6:24 that we cannot serve two masters. There are no half measures; either a person is devoted to God, or he is not. In the dedication of the temple, King Solomon challenges the people of Israel to be devout and in so doing explains what devotion to God entails: “Let your heart therefore be wholly devoted to the LORD our God, to walk in His statutes and to keep His commandments” (1 Kings 8:61, NASB). The essence of devotion is obedience. Unfortunately, Solomon did not heed his own advice but later fell into idolatry: “When Solomon was old, his wives turned his heart away after other gods; and his heart was not wholly devoted to the LORD his God, as the heart of David his father had been” (1 Kings 11:4, NASB). Every true Christian is devout; you cannot halfheartedly serve or live for Jesus. You also cannot serve God and live for something else. Jesus made it clear that anyone who follows Him must first count the cost and decide if he will follow Him completely: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will save it” (Luke 9:23–24). A true follower of Christ is devout because he or she commits every part of his or her life to loving and living for God. This is not done out of obligation or to earn salvation or God’s favor. Instead, we give everything to God because He gave everything to us (John 3:16; Acts 17:25). Being devoted to a cause can be good or bad, depending on the object of the devotion. Some people are devoted to Buddhism, others to the Virgin Mary, and still others to the writings of L. Ron Hubbard. But not Buddha, Mary, or Hubbard can bring a person closer to God—devotion to them is misplaced. The Bible says that God’s people are, first and foremost, to have “sincere and pure devotion to Christ” (2 Corinthians 11:3). We are to be devoted to prayer (Colossians 4:2) and to fellow believers: “Be devoted to one another in love” (Romans 12:10). Those who love God are to hate evil (Psalm 97:10), so being devoted to God is to practice personal holiness. The early church is described as being devoted to four important things: “They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The religious leaders of Jesus’ day were devout and pious outwardly, but Jesus said they were just performing religiously for show (Matthew 23:5). Jesus knew their true hearts and intentions. He told them, “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering” (Luke 11:52). Outward demonstrations of piety prompted by pride or selfishness, or adding rules to the Bible and claiming they are what God requires, are not a result of being devout to God. Rather, such things result from devotedness to self—devout self-righteousness. God wants devout followers—those who truly seek Him and follow Him—not religious followers who trust in their own strength, rules, or traditions in an attempt to earn God’s pleasure. Likewise, we cannot claim to follow Christ yet live in a way that appeases the world in our doctrine or practice. In Revelation 3:15–16, the Lord says He will spit out the lukewarm—those who are neither hot nor cold. The Creator of the universe calls us to turn from our sinful ways and to follow Him: “If you hear his voice, do not harden your hearts” in rebellion (Hebrews 3:15). We are called to commit our lives wholeheartedly to the One who loves us and gave everything for us. 1 Kings 8:62 Now the king and all Israel with him offered sacrifice before the LORD. 2Sa 6:17-19 2Ch 7:4-7 EXORBITANT PRAISE AND THANKSGIVING Now the king and all Israel with him offered sacrifice before the LORD The attendance of the entire population, and the huge numbers of sacrifices offered , (22,000 oxen and 120,000 sheep 1Ki 8:63) are intended to express the completeness of participation and consecration. Taken literally, this number of sacrifices would likely have required the abandonment of all activity by the entire people for two weeks during the fourteen days which the feast of dedication and the feast of tabernacles lasted, and the rate of sacrifice (even assuming non-stop activity) would have been one oxen and six sheep every minute! John Butler - The Sovereign as well as the subjects offered sacrifices. In fact Solomon, the sovereign, led the way in sacrificing. Most rulers do not encourage worship of God; they are very reticent even to speak of their faith (mostly because there is nothing to speak about), but here Solomon by example and exhortation encouraged his people to do good, to worship the Lord, and to sacrifice to Him. 1 Kings 8:63 Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, 22,000 oxen and 120,000 sheep. So the king and all the sons of Israel dedicated the house of the LORD. a sacrifice: Lev 3:1-17 1Ch 29:21 2Ch 15:11 29:32-35 30:24 35:7-9 Ezr 6:16,17 Eze 45:17 Mic 6:7 dedicated: Nu 7:10,11,84-88 2Ch 2:4 7:5 Ezr 6:16,17 Ne 12:27 Joh 10:22 SOLOMON'S DEDICATION OF THE TEMPLE Solomon offered for the sacrifice of peace offerings, which he offered to the LORD, 22,000 oxen and 120,000 sheep. So the king and all the sons of Israel dedicated the house of the LORD - See the preceding note. This is an extremely large number of sacrifices to be offered over 14 days. Rayburn - The dedication ceremony was followed by days of worship in which king, priests, and people offered sacrifices to God. We have pointed out a number of times that the “peace offering” or “fellowship offering,” the offering in which the food was shared by priests and people alike, is the direct OT antecedent of the Lord’s Supper. It is to the ritual of the peace offering that the Lord refers in the institution of the Supper in the Upper Room the night of his betrayal. Jon Courson - I have recently re-enrolled in the school of praise, working through the Book of Psalms, and learning the language of thanksgiving as I personalize the Psalms in my morning devotions. If you’re finding it hard to verbalize praise, I would encourage you to enroll in this school as well. Work through the Psalms and make them yours. Put them in the first person. It’s a wonderful tool and it will help you in becoming more expressive in offering praise and thanksgiving to our Lord. (Jon Courson's Application Commentary: 3-Volume Set) 1 Kings 8:64 On the same day the king consecrated the middle of the court that was before the house of the LORD, because there he offered the burnt offering and the grain offering and the fat of the peace offerings; for the bronze altar that was before the LORD was too small to hold the burnt offering and the grain offering and the fat of the peace offerings. On the same day the king consecrated the middle of the court : 2Ch 7:7 On the same day the king consecrated the middle of the court : 2Ch 4:1 SOLOMON MAKES ROOM FOR ALL THE OFFERINGS On the same day the king consecrated (qadash; Lxx - hagiazo) the middle of the court that was before the house of the LORD, because there he offered the burnt offering ('olah, see note) and the grain offering (minchah; see note) and the fat of the peace offerings (selem/shelem; see note) - Solomon set apart some of the court surrounding the Temple from profane activity to sacred offerings. For (term of explanation) the bronze altar that was before the LORD was too small to hold the burnt offering ('olah, see note) and the grain offering (minchah; see note) and the fat of the peace offerings (selem/shelem; see note) - It was such a great amount of sacrifice that they specially consecrated the area in front of the temple to receive sacrifices Burnt offerings ('olah, see note) (Lev. 1.3-17+) were wholly consumed by fire at the initiative of the donor, and served to expiate any shortcomings not covered by purification or reparatory offerings. Meal offerings (Lev. 2.1-16), portions of grain burnt completely. The meal offering was a burnt offering that even poor people could afford (Lev. Rab. 8.4). Offerings of well-being (Lev. 3.1-16), sacrifice of an animal involving burning its inner organs (entrails, kidney, and liver) and the fat (suet) that is attached to them. These are thanksgiving or celebratory offerings, and the worshipper partakes of the meat that is not burnt. Consecrated (Sanctified, made holy) (06942) qadash means to set apart for a specific use. Removed from common use. To be holy. To show one's self to be holy. To consecrate or dedicate. To set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. Webster's Dictionary definition #2 for consecrate is convicting - " make or declare sacred; esp devote irrevocably to worship of God by a solemn ceremony." Qadash could refer to anything reserved exclusively for God (Ex 13:2, 12, 13; Nu 18:15) Qadash signifies an act or a state in which people or things are set aside for use in the worship of God, i.e., they are consecrated or made sacred for that purpose. They must be withheld from ordinary (secular) use and treated with special care as something which belongs to God (Ex 29:21). Otherwise, defilement makes the sanctified object unusable (cf. Dt 22:9; Eze 44:19; 46:20). Qadash is used with various objects: people of Israel - Ex 19:10, 14; Joshua 7:13 altar in the Temple - Ex 29:36; 1Ki 8:64 priests - Ex 28:41; 29:1;1Sa 7:1 mountain - Ex 19:23 Sabbath - Ge 2:3; Ex 20:8 new building - Neh 3:1 fast - Joel 1:14; 2:15 The root sense of this word group (see cognates below) describes an act of setting something apart from profane or ordinary use. For example in Ex 29:21 we see Jehovah set apart Aaron (and his sons) from the common laity of Israel, in effect consecrating them for His (holy) purposes. In another example, the special anointing oil was to be applied to the Tabernacle, the ark, the table of showbread, the altar of burnt offering, etc, so they were consecrated, made holy and whoever touched them was made holy (see Ex 30:26-29 - don't misinterpret this touching something holy as conferring "transferable divine energy," but that the person "entered into a state of holiness in the sense of becoming subject to cultic restrictions." Thomas McComiskey, TWOT) Brian Bell on consecration - DEDICATION devote - consecrate Reminds me of the farmers cow that became pregnant with twins. His wife encouraged him, since God blessed him w/2, to dedicate 1 cow to the Lord. So, he raised them both the same, but then 1 got sick. In caring for him he went out to the barn & found it had died. His wife saw him come into the house discouraged, she asked what happened. He responded, the Lord’s cow just died. Dedication - We need to make sure that whatever we dedicate to the Lord is a milestone but never a millstone. That it only begins a greater work & isn’t the end of a finished work. What value is a dedicated temple w/o a dedicated people? What hypocrisy for a business man to dedicate his business to the Lord, but not his business practices. Eg. a fish on the business card, but not the Lord in his heart. What hypocrisy for a family to dedicate their home to the Lord, but not their family practices. Eg. a formal house dedication, but not the heart/home dedication. What hypocrisy for a ministry leader to dedicate his ministry to the Lord, but not himself. Eg. an open house ceremony, but not an open heart. I’ve done baby/parent dedications, church dedications, house dedications, even business dedications. Regarding a house…What’s the most important part of a house? (foundation, plumbing, electrical?) No, the hearts of the people who live there. That’s what David said when he was dedicating his house to the Lord. If you want to wreck your house, start wrecking your home. If you want to wreck your home, start wrecking your heart. But if you want your house & your home to be all that God wants it to be, then make your heart perfect. To dedicate your house, you must dedicate your home. To dedicate your home, you must dedicate your heart. David wanted a perfect heart. (i.e. blameless) As opposed to a perverse heart (4). Or a opposed to a proud heart (5). What is a Perfect heart? – not sinless but sincere, w/o pretense. John called it walking in the light. 1 Jn.1:5-10 It has to do w/integrity, wholeness, oneness…a heart not divided. (1) I will (9 x’s). And shall (6 x’s) This is not so much what he actually is as what he ought to be. 2nd Samuel tells the story of his short falls in his family & w/his appointments to office. (Absalom, Amnon) Its principles here are applicable to all persons in authority in any age. (2) Heart – Your heart affects your home…both need to be dedicated to the Lord. (Phillips Brooks) Strength of character may be acquired at work, but beauty of character is learned at home. There the affections are trained. There the gentle life reaches us, the true heaven life. In one word, the family circle is the supreme conductor of Christianity. Within my home – it seems much easier to walk perfectly among strangers than in one’s house. What we are at home, we are indeed. Are you a saint abroad, but a devil at home? King David does not try to compartmentalize his ethics. He’s accountable to the same God at work as at home. Understand that in the home-life God is educating & training you for the greatest victories. No need to run to conventions, sermons, or books on the subject, resolve to walk in your house w/a perfect heart. Seek the blameless heart in your home-life, then God will come to you & dwell beneath your roof, as He did in Bethany (Mary, Martha, Lazarus). So, the king pledges himself to a godly morality from the inside out. QUESTION - What is a burnt offering? | GotQuestions.org ANSWER - The burnt offering is one of the oldest and most common offerings in history. It’s entirely possible that Abel’s offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites’ delivery (Exodus 10:24-29). The Hebrew word for “burnt offering” actually means to “ascend,“ literally to “go up in smoke.” The smoke from the sacrifice ascended to God, “a soothing aroma to the LORD” (Leviticus 1:9). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized. Leviticus 1 and 6:8-13 describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal’s blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren’t skinned. A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied: Each Sabbath (Numbers 28:9-10) The beginning of each month (Numbers 28:11) Every morning and evening (Exodus 29:38-42; Numbers 28:2) At Passover (Numbers 28:19) With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27) At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1) At the new moon (Numbers 29:6) The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God. QUESTION - What is a grain offering? | GotQuestions.org ANSWER - A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. A grain offering could be given to God either uncooked or cooked in an oven or pan (Leviticus 2:1; 4—5). The requirements for the grain offering were that it had to be finely ground and have oil and salt in it (Leviticus 2:1, 4, 13). It could not have any yeast (also called leaven) or honey in it (Leviticus 2:11). When a person brought a grain offering to the priests, a small portion of it was offered to God, with some frankincense, on the altar. The rest of the grain offering went to the priests (Leviticus 2:10). No specific amount of grain was required for an offering; people were free to give what they had. The grain offering is described as “a most holy part of the food offerings presented to the Lord” (Leviticus 2:10b). Grain offerings would often be presented after a burnt offering, which was an animal sacrifice God required for the atonement of sin. Blood had to be shed for the remission of sins to take place, so a grain offering would not serve the same purpose as a burnt offering. Instead, the purpose of a grain offering was to worship God and acknowledge His provision. The burnt offering, which had strict regulations and could have nothing added to it, aptly represents the fact that we take no part in our atonement for sin. The grain offering, however, could be somewhat “personalized” in its presentation. It was to be given out of a person’s free will, just as our worship is our free will offering to God today. It’s interesting to note that during the Israelites’ forty years of wilderness wandering grain would have been quite scarce. This made grain offerings more costly and precious for the people to offer to God. Giving a grain offering in those circumstances represented the Israelites’ complete dependence on God to provide for their needs each day. Jesus fulfilled the Law (Matthew 5:17), and we no longer have to do sacrifices as they did in the Old Testament. But, if the grain offering is similar to our offering of worship, it’s interesting to consider: how much does our worship today cost us? QUESTION - What is a peace offering / fellowship offering? | GotQuestions.org ANSWER - The modern idea of a peace offering, also known as a fellowship offering, is that of “a propitiatory or conciliatory gift.” A man who offends his wife will often visit a florist with the thought that bringing home flowers will help smooth things over—the bouquet will be a “peace offering” of sorts. Propitiate means “to make someone pleased or less angry by giving or saying something desired,” and conciliatory means “intended to placate or pacify.” These definitions are interesting because the phrase peace offering has come to mean something completely different—almost the exact opposite—of what it originally meant in the Bible. A peace offering in the Old Testament Law is described in Leviticus 7:11–21. It was a voluntary sacrifice given to God in three specific instances. First, a peace offering could be given as a freewill offering, meaning that the worshiper was giving the peace offering as a way to say thank you for God’s unsought generosity. It was basically just a way to praise God for His goodness. The second way a peace offering could be given was alongside a fulfilled vow. A good example of this was when Hannah fulfilled her vow to God by bringing Samuel to the temple; on that occasion she also brought a peace offering to express the peace in her heart toward God concerning her sacrifice—it was a way to say, “I have no resentment; I am holding nothing back in the payment of my vow.” The third purpose of a peace offering was to give thanksgiving for God’s deliverance in an hour of dire need. None of these three reasons to sacrifice had anything to do with propitiation, with appeasing God, or with pacifying Him. There were under the Old Covenant sacrifices intended to represent propitiation (Leviticus 1—2; 4) but with the understanding that God has always been a God of grace (see Ephesians 2:8–9). He does not expect us to appease Him with our works but only to confess our need and dependence on Him. Under the Old Covenant, this relationship was expressed by the sacrificial system, which always looked forward to the sacrifice of the Messiah. Under the New Covenant, the Law has been written on our hearts (2 Corinthians 3:3), and the Holy Spirit of God gives us the power to live our lives accordingly (Romans 8:1–8; 1 Thessalonians 1:5). The sacrifices we give now are spiritual (Hebrews 13:15) and living (Romans 12:1). Most sacrifices in the Old Testament system were not eaten by worshipers, but the peace offering was meant to be eaten—only a portion of the animal or grain brought to the altar was burned; the rest was given back to the worshiper and to the poor and hungry. The beautiful picture here is of God’s provision for His people, both physically and spiritually. His grace and goodness are present throughout the offerings. In the peace offering, God was providing what we need: a way to thank Him for His goodness and physical sustenance. God is not interested in taking from us. That is not His heart at all. But the lie we so often believe is that our good actions bring about His goodness, and our sinful actions must be paid for in personal sacrifice. The peace offering shows that worshipers in the Old Testament were not any more responsible for their salvation than worshipers in the New Testament. Throughout the ages, people have been tempted to think that sacrifices create God’s favor. This belief is evident in our modern understanding of a peace offering as a propitiation for wrongdoing. But only Christ’s sacrifice creates favor with God and covers wrongdoing, and the Old Testament sacrifices were a picture of that future provision. 1 Kings 8:65 So Solomon observed the feast at that time, and all Israel with him, a great assembly from the entrance of Hamath to the brook of Egypt, before the LORD our God, for seven days and seven more days, even fourteen days. held: 1Ki 8:2 Lev 23:34-43 2Ch 7:8,9 a great: 2Ch 30:13 Ps 40:9,10 from the entering: 1Ki 4:21,24 Nu 34:5,8 Jos 13:5 Jdg 3:3 2Ki 14:25 Am 6:14 the river: Ge 15:18 Ex 23:31 Nu 34:5 Jos 13:3 seven days: 2Ch 7:8,9 30:23 JOY CALLS FOR AN EXTRA SEVEN DAYS So Solomon observed the feast at that time, and all Israel with him, a great assembly from the entrance of Hamath to the brook of Egypt, before the LORD our God, for seven days and seven more days, even fourteen days. 1 Kings 8:66 On the eighth day he sent the people away and they blessed the king. Then they went to their tents joyful and glad of heart for all the goodness that the LORD had shown to David His servant and to Israel His people. the eighth day: In the parallel passage of Chronicles this is termed "the three and twentieth day of the seventh month;" that is, the ninth day of the dedication; which Jarchi reconciles by supposing that Solomon gave them leave to return on the eighth day, and many of them did return; and that he dismissed the remainder on the ninth, or twenty-third of the seventh month: See Note on ver. 1. 2Ch 7:10 31:1 blessed: or, thanked, 1Ki 8:1,47 joyful: De 12:7,12,18 16:11 2Ch 29:36 30:26,27 Ne 8:10 Ps 95:1,2 Ps 100:1,2 106:4,5 122:6,9 Isa 61:9,10 66:13,14 Jer 31:12-14 Zep 3:14 Zec 9:9,17 Ac 2:46 Ga 5:22 Php 4:4 PEOPLE FILLED WITH JOY DEPART On the eighth day he sent the people away and they blessed the king. Then they went to their tents joyful and glad of heart for all the goodness that the LORD had shown to David His servant and to Israel His people - This is what happens when we praise the Lord in His Temple and His Spirit gives us the great gift of abundant joy and a sense of contentment which is found only in the presence of Jehovah. Psalm 16:11+ says "You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever." Spurgeon on Ps 16:11 - Verse 11. "Thou wilt shew me the path of life." To Jesus first this way was shown, for he is the first begotten from the dead, the first-born of every creature. He himself opened up the way through his own flesh, and then trod it as the forerunner of his own redeemed. The thought of being made the path of life to his people, gladdened the soul of Jesus. "In thy presence is fulness of joy." Christ being raised from the dead ascended into glory, to dwell in constant nearness to God, where joy is at its full for ever: the foresight of this urged him onward in his glorious but grievous toil. To bring his chosen to eternal happiness was the high ambition which inspired him, and made him wade through a sea of blood. O God, when a worldling's mirth has all expired, for ever with Jesus may we dwell "at thy right hand," where "there are pleasures for evermore;" and meanwhile, may we have an earnest by tasting thy love below. Trapp's note on the heavenly verse which closes the Psalm is a sweet morsel, which may serve for a contemplation, and yield a foretaste of our inheritance. He writes, "Here is as much said as can be, but words are too weak to utter it. For quality there is in heaven joy and pleasures; for quantity, a fulness, a torrent whereat they drink without let or loathing; for constancy, it is at God's right hand, who is stronger than all, neither can any take us out of his hand; it is a constant happiness without intermission: and for perpetuity it is for evermore. He